Ethos

Womb and Life Cycle: The word Garba comes from garbha (womb). Traditionally, a clay pot (garbha-deep) with a lamp inside is placed in the center. The lamp represents life, energy, and the divine feminine power within the womb of creation.

Circle of Existence: Dancers move in a circle around the lamp, symbolizing the endless cycle of life, birth, death, and rebirth. The center — Devi, the Shakti — remains unmoving, the eternal truth.

Spiritual Devotion: The ethos here is deeply devotional, meditative even, where rhythm and steps become a prayer. It emphasizes bhakti (devotion), shakti (power), and samsara (the cycle of life).

Battle of Good and Evil: Dandiya represents the raas leela of Krishna but in Navratri it takes on a Durga theme. The sticks (dandiyas) symbolize the swords of Durga in her fight against Mahishasura.

Joyful Combat: Each strike of the sticks is symbolic of that cosmic battle. It is playful, rhythmic, and martial — evoking courage, victory, and divine energy.

Community Energy: Unlike the inward devotion of Garba, Dandiya is more outward, vibrant, and dynamic. It expresses togetherness, coordination, and collective joy.

Garba → inward, meditative, centered around the divine feminine as life-giver.

Dandiya → outward, energetic, symbolic of the battle of good over evil.

Together they reflect the ethos of Navratri: worship, rhythm, energy, and the victory of Shakti.

Decide.

 Do not allow your mind to be too active and to live in a turmoil, 

do not jump to conclusions from a superficial view of things; 

always take your time, concentrate and decide only in quietness.

The Mother

Parakala.

 The word Parakālan (or Parakāla) is generally used as another name for Lord Narasimha, the fierce incarnation of Vishnu.

Para = Supreme, transcendent

Kāla = Time, death, destiny

So Parakāla means “He who is beyond Time (Kāla) and Death (Yama)”.

This title is especially associated with Sri Lakshmi Hayagriva and Parakāla Swamy Matha in Mysuru, where Narasimha is worshipped as Parakāla Swamy.

It is also sometimes used as a name/title for great saints or scholars connected with that tradition (e.g., Parakāla Jeeyar).

how the name Parakālan is used in different traditions:

1. As a name of Lord Narasimha

Narasimha is called Parakāla because He is the one who destroyed Kāla (death) in the form of Hiraṇyakaśipu.

The title highlights His power as the Supreme Being beyond Time and Death.

In temples and stotras, Narasimha is praised with this name.

2. As an epithet of Tirumaṅgai Āḻvār

Among the 12 Āḻvārs, Tirumaṅgai Āḻvār is often called Parakālan.

Why? Because he was fearless, bold, and fierce like Kāla (Time/Death) itself, especially when he took to robbing the rich for serving the Lord.

The meaning here is:

Para-kālan = “One who is a Kāla (death) to the enemies of the Lord” or “One who is terrible to the wicked.”

3. As a title for Āchāryas (Teachers)

The Parakāla Maṭha in Mysuru (established in the 14th century) is a Vadakalai Śrī Vaiṣṇava institution.

Its name comes from Parakāla Swamy (Narasimha).

The Jeeyars (pontiffs) of this maṭha are also known by the title Parakāla Jeeyar, keeping alive the association with the Lord.

Parakālan = primarily a title of Narasimha (beyond Time/Death).

Also the celebrated epithet of Tirumaṅgai Āḻvār for his fierce devotion.

Carried forward as a title for Parakāla Jeeyars of Mysuru maṭha.

Who is called Parakālan Why this name? Key Idea

Divine Lord Narasimha He destroyed Hiraṇyakaśipu (Death itself for the demon) and is beyond Kāla (time/death). Supreme beyond time and death

Āḻvār Tirumaṅgai Āḻvār His fearless, fierce nature made him like Kāla (death) to the enemies of the Lord. Fierce devotee, destroyer of ego and wickedness

Ācārya Parakāla Jeeyar (pontiffs of Mysuru Parakāla Maṭha) The maṭha is named after Parakāla Swamy (Narasimha). The Jeeyars bear this title. Custodians of Narasimha tradition

So, the single name Parakālan beautifully connects God (Narasimha), Devotee (Āḻvār), and Teacher (Jeeyar).

the Divya Prabandham explain Parakālan as Tirumaṅgai Āḻvār’s title.

1. Origin of the Title

The traditional life history (guruparamparā) of Tirumaṅgai Āḻvār says that he was once a warrior-chieftain named Kaliyan.

After receiving grace, he became a fierce and uncompromising servant of the Lord.

Because of this fiery temperament, he was called Parakālan.

2. Meaning in Commentaries

(a) Para + Kāla = Kāla to others

In Āchārya Hṛdayam and other commentaries, Āḻvār is described as a terror (kāla) to those who opposed bhakti or obstructed temple service.

Just as Time (Kāla) is inescapable, Āḻvār’s resolve in service to the Lord was unstoppable.

(b) Para + Kāla = Beyond Time

Some commentators also explain that his love for the Lord was so intense that he rose beyond worldly time (para = higher, transcendent).

In this sense, he was like the Lord Narasimha, who is Parakāla Swamy.

(c) Linked to Narasimha

In fact, the title intentionally connects him to Narasimha.

Just as Narasimha is fierce to enemies but kind to devotees, Tirumaṅgai Āḻvār was stern against arrogance but tender to bhaktas.

3. Illustrations from His Hymns

In Periya Tirumoḻi, Āḻvār sings with extraordinary intensity, sometimes scolding the Lord, sometimes demanding His presence. This fearless, bold speech earned him the title Parakālan.

In Periya Tirumadal, he challenges the Lord like a lover gone mad with passion. The commentators point out: only someone with Parakāla-svabhāva could dare such words.

The Divya Prabandham commentators explain Parakālan as Tirumaṅgai Āḻvār’s title because:

He was like Kāla (death) to the Lord’s enemies.

His devotion was beyond the limits of Time.

His nature resembled Narasimha’s ferocity.

few traditional references where Tirumaṅgai Āḻvār is explicitly called Parakālan, with short meanings:

1. Guruparamparā Prabhāvam (Piḷḷai Lokacharya’s lineage text)

 “parakālan ennum tirunāmattāl aḻakkiya kaliyan”

Meaning: Kaliyan (Tirumaṅgai Āḻvār) was adorned with the divine name Parakālan.

2. Periya Tirumoḻi Commentary (Nampiḷḷai’s Eedu)

On a verse where Āḻvār speaks fiercely to the Lord:

 “idhu parakālanukku eṉṟu porundum – avanukku tan śīlam ippadi”

Meaning: This expression suits Parakālan, for such fierce speech is natural to him.

3. Āchārya Hṛdayam (by Aḻagiya Maṇavāḷa Perumāḷ Nāyanār)

 “parakālan ennum peyar pērttu – avarudaiya āśaiyum ugramum kaṇḍu”

Meaning: Seeing his intense desire and fierceness, he was given the name Parakālan.

4. Divya Sūri Caritam (Garuda Vāhana Paṇḍita)

 “parakālaḥ khalu sa bhakta-kālaḥ”

Meaning (Sanskrit): Truly, he is Parakāla—a Kāla (death) to those opposed to the devotees.

 References to show how the title was firmly embedded in tradition:

Commentators use Parakālan not as a casual nickname, but as a mark of his unique bhakti-character—fearless, passionate, uncompromising.

Parakālan – The Fierce Lover of the Lord

They called him Kaliyan, a chieftain,

but the Lord’s glance burned his heart into flame.

From that day, he was no more a mere warrior—

he was Parakālan, Time’s very terror.

To the proud and arrogant, he was Kāla—

a shadow of death that spared no deceit.

To the humble devotee, he was tender,

a brother, a poet, a guardian of temples.

Like Narasimha, fierce yet merciful,

he roared through the hymns of Periya Tirumoḻi,

demanding the Lord’s presence,

scolding Him like a lover gone mad.

Commentators whisper:

“This bold speech suits Parakālan,

for his nature is fire,

and his love knows no restraint.”

Thus the name stuck,

carved in lineage, sung in maṭhas,

repeated by saints as honor and truth—

Tirumaṅgai Āḻvār, forever remembered,

as the Parakālan,

death to false

Vak S.

 Vāk Sūkta (Ṛg Veda 10.125)

This is one of the most beautiful hymns of the Ṛg Veda, spoken in the voice of the Goddess of Speech, Vāk.

It is composed by the seer Vāk Ambhṛṇī, a woman ṛṣi.

In it, the Goddess identifies herself with the cosmic speech and creative power of the universe.

1. I am the cosmic force

Vāk declares she is present in gods, humans, and nature — the one through whom everything breathes and lives.

2. Speech as creative power

Words are not just communication; in the Vedic vision, they are śakti (power) that sustains the cosmos.

3. Unity of inner and outer worlds

The hymn links the human act of speaking to the divine act of creation.

“I move among gods and men; I uphold them, I make them strong.”

Here, Vāk is both immanent (present in all beings) and transcendent (empowering them).

“I am the queen, the gatherer of treasures, first among the worshipped.”

She identifies as Śrī, Lakṣmī-like, provider of wealth and abundance.

“The one whom I love, I make powerful — a seer, a sage, a Brahman.”

Speech elevates humans to wisdom and leadership.

“I am in the waters, in the ocean, I pervade all worlds.”

Suggests the cosmic pervasiveness of sound, vibration, and divine order.

Vāk = Brahman’s expression: Just as thought becomes real through speech, the unmanifest Absolute becomes manifest through Vāk.

Link to Tantra and Vedānta: Later traditions identify Vāk with Sarasvatī, Pārvatī, or Śakti, the power of Brahman.

Levels of speech: In later Indian thought, speech is classified into four levels — parā (transcendental), paśyantī (visionary), madhyamā (mental), and vaikharī (spoken) — all foreshadowed in this sūkta.

 So, the Vāk Sūkta is a celebration of divine feminine power as cosmic speech, the force that creates, sustains, and inspires the world.

The Voice Divine

I am the Queen, the Mother of treasures,

The one the gods honor, the first among the worshipped.

Through me, the wise become wise,

Through me, the strong gain strength,

Through me, the seeker finds the path.

I move among gods, among humans,

I breathe in all beings, I give life to all.

The one whom I love, I raise up—

I make him a sage, a leader, a knower of truth.

I am in the waters, flowing and endless,

I am in the winds, restless and free,

I am in the Earth, steady and vast,

I am in the heavens, shining with light.

Without me, nothing can exist.

With me, all things are held together.

I am Speech—Vāk—

The power of creation,

The voice of the Eternal,

The song of the Infinite.

From Vāk Sūkta to Devī Mahatmya

1. In the Vāk Sūkta

The goddess speaks: “I am everywhere, sustaining all. I make whom I will into seer, sage, ruler.”

She identifies herself with cosmic power and speech.

2. In the Devī Māhātmya (part of Mārkaṇḍeya Purāṇa, c. 5th–6th century CE)

The same spirit evolves into Mahādevī, the Great Goddess.

She is addressed as Śakti who creates, preserves, and destroys the universe.

She declares: “I am the sole cause of creation and dissolution. All gods depend on me.”

Just like in Vāk Sūkta, she is both immanent (present in all beings) and transcendent (supreme source).

 In the hymn Ya Devī Sarvabhūteṣu, the goddess is said to dwell in every being as buddhi (intelligence), kṣudhā (hunger), chāyā (shadow), śakti (power), and vāk (speech).

This directly echoes the older Vāk Sūkta idea of pervasiveness.

Tantra systematizes the idea of Vāk (speech) into four levels:

1. Parā – transcendental, unspoken vibration, the root of all sound.

2. Paśyantī – subtle vision of sound before it forms.

3. Madhyamā – mental speech, inner thought.

4. Vaikharī – spoken words, ordinary sound.

This reflects the Vāk Sūkta’s suggestion that speech is not just sound but cosmic energy descending into expression.

In Tantra, this energy is Śakti, the dynamic force of Śiva.

Mantras are considered manifestations of this divine Vāk. Chanting them re-aligns the human voice with cosmic vibration.

Vāk Sūkta → Goddess as cosmic speech and creative power.

Devī Māhātmya → Goddess as Mahāśakti, supreme mother, immanent and transcendent.

Tantra → Goddess as Śabda-Brahman, sound as ultimate reality, with levels of Vāk unfolding creation.

The Vāk Sūkta planted the seed of seeing the Goddess as cosmic power manifest through sound. Later, this blossomed into Mahādevī of the Purāṇas and the Śakti of Tantras, who is not only speech but the total force of creation.

Senior life.

 How Should Life Be Lived in Senior Years?

When one reaches the senior stage of life, a quiet question often arises: Should I turn inward to know myself, or should I live outwardly, meeting people and embracing life without boundaries? The truth is, both paths are not opposites — they are companions, completing one another.

After decades of striving, building, raising families, and fulfilling duties, senior years offer a rare chance: the freedom to live on one’s own terms. This freedom can be expressed in two complementary ways.

The first is the inner journey. Reflection becomes natural at this stage. A senior citizen has lived through triumphs, failures, joys, and losses. To sit quietly and let those experiences reveal their meaning is a gift. One discovers that happiness was never in possessions or positions but in the strength of the heart, the warmth of relationships, and the peace of the soul. Searching within brings serenity — a calm river after the rapids.

The second is the outward embrace of life. Far from retreating, many elders find joy in living to the hilt — traveling, singing, celebrating festivals, learning new skills, or simply laughing with friends and grandchildren. Age should not become a prison of caution; rather, it can be a doorway to fearless living. The years of restraint and responsibility give way to the freedom to explore and delight.

Yet, the highest art lies in balancing the two. A day that begins in silence, with prayer, reading, or meditation, gathers strength from within. And a day that continues with engagement — conversations, walks, gatherings, acts of service, or creative pursuits — blossoms outward. Thus, the inner search gives depth, while the outer living gives joy.

In the end, to be a senior citizen is not to choose between two paths but to weave them together. The inward search teaches us who we truly are, while the outward living reminds us what a beautiful world we inhabit. When combined, they make the later years not a decline, but a flowering — of wisdom, joy, and freedom.

Are inward search and outward living conflicting?

Not really — they may appear conflicting, but in truth they nourish each other:

Inward search gives clarity, so you don’t chase meaningless things in the outer world. It makes your outward living more joyful, because you know what truly matters.

Outward living prevents inwardness from becoming isolation or rigidity. The laughter of friends, the warmth of family, or the excitement of discovery add color to inner peace.

So, they are not enemies — they are like day and night. Each has its own rhythm, and together they make life whole.

Life in the golden years is not a choice of roads,

It is a weaving of silence and song.

Look within — find the river of peace,

Look around — taste the dance of joy.

Inward search gives meaning,

Outward living gives color.

Together, they make the heart full,

And the years rich with freedom.

Boundaries of Freedom

In my later years I ask,

Where does life begin, where does it end?

Is it in silence, seeking the self?

Or in laughter, sharing with friends?

Boundaries are not prison walls,

They are soft lines drawn by care;

They keep my joy from spilling out,

They help my spirit stay aware.

My body whispers gentle truths,

Of rest, of rhythm, of slowing pace;

I listen, not with fear or loss,

But with gratitude for every grace.

My heart expands to those I love,

Yet keeps a chamber just for me;

In solitude, I find my strength,

In company, my melody.

Values light the path I walk,

Compassion, dignity, faith, or song;

They hold me steady when I roam,

They guide me when the days feel long.

So boundaries are not endings here,

They are circles keeping me whole;

They let me live without restraint,

Yet guard the sanctity of my soul.

Looking to feed back from my soul.

My Soul Speaks

You ask me, Where are the boundaries of life?

And I whisper:

Boundaries are not chains,

they are the curves of a river

that let your waters flow without losing depth.

You wonder, Should I turn inward, or go outward?

And I reply:

Both are me.

When you sit in silence, you meet my roots.

When you laugh with others, you spread my branches.

Root and branch together make the tree whole.

You fear, Will I be limited by age?

And I tell you:

Your body may slow, but I remain vast.

The rhythm of your breath is my song,

and every wrinkle is a doorway to wisdom.

You search, Where is my freedom?

And I say:

Your freedom is not in running without end,

but in walking with awareness.

Freedom is not in scattering everywhere,

but in shining fully where you stand.

So live gently, yet boldly.

Meet the world, yet keep your quiet.

Care for the vessel, yet flow beyond it.

For I, your soul,

am both the silence and the song.

Ritual for ten not 9

Daily Household Puja Method for Navaratri

1. Preparation (Day 1 – Ghatasthapana / Kalasha Sthapana)

Cleaning the house: Homes are thoroughly cleaned before Navaratri begins.

Kalasha setup:

Take a copper/bronze pot (kalasha). Fill it with water, turmeric, and a few grains of rice.

Place mango leaves around its neck.

Keep a coconut smeared with turmeric and kumkum on top.

Decorate the kalasha with flowers and a red cloth.

Place it on rice or grains on a tray.

This represents the goddess’s presence for 10 days.

Lighting the lamp: A lamp (akhand deepa) is lit and kept burning continuously for the 9 nights.

2. Daily Puja Routine

Morning and evening pujas are performed. Women usually lead the rituals.

Steps:

1. Dhyana (Meditation): Invoke the goddess with mental prayers.

2. Avahana (Invocation): Invite the goddess into the kalasha.

3. Pushpa Puja (Flowers): Offer flowers while chanting “Ya Devi Sarvabhuteshu…” or the day’s specific mantra.

4. Naivedya (Offering food): Fresh prasadam is made daily—often sundal, payasam, fruits, coconuts, jaggery sweets.

5. Arati: Camphor or oil lamp is waved, accompanied by clapping, singing, and ringing of bells.

6. Distribution: Prasadam is shared with family, neighbors, and guests.

The 10 Days and Their Focus

Day 1–3: Durga

Slokas: Recite verses from Durga Saptashati (Devi Mahatmya).

Colors: Yellow, green, grey.

Naivedya: spicy items, jaggery-based dishes.

Significance: Destroying negative tendencies.

Day 4–6: Lakshmi

Slokas: Sri Suktam, chanting of “Om Shreem Mahalakshmyai Namah”.

Colors: Orange, white, red.

Naivedya: sweets, milk-based payasam, puffed rice.

Significance: Invoking prosperity and well-being.

Day 7–9: Saraswathy

Slokas: Saraswathy Ashtottara, Saraswati Vandana.

Colors: Blue, pink, purple.

Naivedya: fruits, honey, ghee.

Ritual: Ayudha Puja (9th day): Books, musical instruments, and tools are cleaned, decorated, and placed before the goddess.

Vidyarambham (10th day): Children write their first letters in rice/sand, guided by elders.

Day 10: Vijayadashami

Special puja for success and victory.

People start new ventures, buy new tools/books, and teachers are honored.

Young girls (Kanya Puja) are invited, worshipped, and offered gifts.

Women’s Involvement

Daily offerings are prepared by women, not priests.

Decorations: Women decorate the kalasha, lamps, kolam/rangoli, and Golu displays.

Social aspect: Women visit each other’s houses, exchange gifts of turmeric, kumkum, and betel leaves (Vettalai-Pakku).

Community singing: Groups of women gather for bhajans, chanting the goddess’s names.

This contrasts with regular household poojas (like Satyanarayana puja, or daily Sandhya rituals), where men often chant Vedic mantras and lead offerings. In Navaratri, the home becomes a temple of Shakti, with women as the main ritual leaders.

The step-by-step method of daily puja,

The division of days and their goddesses,

The colors, chants, and naivedya,

The role of women vs. other household poojas.

Short mantras/slokas (easy to recite)

Step sequence (morning/evening puja)

A mix of Sanskrit and English meaning (so even beginners can connect).

Daily Prayer Script for Navaratri at Home

1. Sankalpa (Intention)

Sit before the kalasha or lamp, fold hands and pray:

“O Mother Divine, I invoke You to reside in this kalasha and bless my family with strength, prosperity, and wisdom during these nine nights.”

2. Dhyana (Meditation Sloka)

Chant once to invite the Goddess:

Sarva-mangala-mangalye  

Shive sarvārtha-sādhike ।  

Sharanye tryambake Gauri  

Nārāyaṇi namo’stu te ॥

Meaning: Salutations to the supreme auspicious one, Gauri, the three-eyed Mother, who grants refuge and fulfils all desires.

3. Pushpa Archana (Flower Offering)

While offering flowers:

Ya Devi sarva-bhūteṣu  

Śakti-rūpeṇa saṁsthitā ।  

Namastasyai namastasyai  

Namastasyai namo namah ॥

Meaning: To that Goddess who resides in all beings as power, we bow again and again.

(Repeat with other forms: Durga, Lakshmi, Saraswathy.)

4. Day-Specific Mantras

Durga days (1–3):

“Om Dum Durgāyai Namah” (108 times or as much as possible).

Lakshmi days (4–6):

“Om Shreem Mahālakshmyai Namah” (108 times).

Saraswathy days (7–9):

“Om Aim Sarasvatyai Namah” (108 times).

5. Naivedya (Offering Food)

Place prasadam before the kalasha (sundal, fruits, payasam, or sweets) and pray:

“Idam naivedyam Om!”

(“I offer this food to You, O Mother.”)

6. Arati (Lamp Waving)

Sing a simple arati like:

Om Jaya Jaya Devi, Charachara Shareere,

Kuchayuga Shobhita, Mukta Hara ।

(Any regional Devi arati may be sung.)

Wave the lamp in circular motion, then bow down.

7. Closing Prayer

Tvameva mātā ca pitā tvameva  

Tvameva bandhuś ca sakhā tvameva ।  

Tvameva vidyā draviṇam tvameva  

Tvameva sarvam mama Devī Deva ॥

Meaning: You alone are my mother, my father, my friend, my wisdom, my wealth, and my everything.

Special Notes for Each Day:

Wear the color of the day.

Offer fresh flowers (marigold, jasmine, lotus, hibiscus).

Involve little girls in puja—let them place flowers or light lamps.

In the evening, invite women and exchange kumkum, turmeric, and betel leaves.

This script is short enough for household use, yet powerful. It keeps the essence of Navaratri puja accessible to all, especially women and children, without depending on priests.

nine but 10.

India is a land of festivals, and among the most vibrant of them is Navrātri, which culminates in Dussehra. This festival, observed for nine nights and ten days, is not just a religious occasion but also a cultural celebration that unites devotion, tradition, and community life.

The Celebration of Navrātri

The word Navrātri literally means “nine nights.” It is dedicated to the worship of the Divine Mother in her various forms – Durga, Lakshmi, and Saraswati. Each set of three days honors one aspect of Shakti:

The first three days are devoted to Goddess Durga, symbolizing strength and the destruction of evil.

The next three days are for Goddess Lakshmi, the giver of prosperity, peace, and spiritual wealth.

The last three days honor Goddess Saraswati, representing wisdom, learning, and enlightenment.

Across India, the celebrations vary. In Gujarat, people perform garba and dandiya raas dances every night. In Bengal, Navrātri merges with Durga Puja, where grand idols of Durga slaying Mahishasura are worshipped with great devotion. In South India, households arrange Golu (Bommai Kolu) – artistic displays of dolls depicting gods, saints, and daily life.

The Culmination: Dussehra

On the tenth day, Dussehra (also called Vijayadashami) is celebrated. It symbolizes the victory of good over evil. Two major legends are associated with this day:

1. The victory of Lord Rama over Ravana – signifying the triumph of righteousness and dharma. In many parts of India, effigies of Ravana are burnt to remind people that arrogance and evil eventually fall.

2. The victory of Goddess Durga over Mahishasura – symbolizing the power of the feminine divine to overcome negative forces.

Why the Celebration Matter

Navrātri and Dussehra are more than mythological commemorations; they carry deep life lessons:

They remind us that evil, no matter how strong, can never withstand truth and virtue.

The worship of Durga, Lakshmi, and Saraswati teaches that life requires a balance of strength, prosperity, and knowledge.

The community gatherings, dances, and rituals strengthen social bonds and preserve cultural traditions.

Spiritually, the nine days are also seen as a time for self-purification, discipline, and renewal, with many people fasting, meditating, or engaging in devotional practices.

Navrātri and Dussehra together form a festival that celebrates life in all its dimensions – the spiritual, the cultural, and the moral. They remind us to conquer the “Ravana” within – the evils of ego, greed, and anger – and to let the divine qualities of courage, wisdom, and compassion guide our lives. That is why this festival continues to shine across centuries, filling hearts with joy and hope.

Navaratri: The 10-Day Festival of Durga, Lakshmi and Saraswathy

The Structure of the Ten Days

The worship of the divine feminine during Navaratri lasts for nine nights and ten days, culminating in Vijayadashami. Each set of three days is dedicated to one goddess:

1. First three days – Durga: invoked as the destroyer of evil, granting strength and courage.

2. Middle three days – Lakshmi: worshipped for prosperity and well-being.

3. Last three days – Saraswathy: honored for knowledge, wisdom, and arts.

The tenth day, Vijayadashami, signifies victory over ignorance and evil, and is considered auspicious for beginning new ventures or initiating children into education (Vidyarambham).

Colors and Symbolism

Each day of Navaratri is associated with a particular color, and devotees, especially women, observe the practice of wearing sarees or dresses of that day’s hue. Though the colors vary slightly by tradition, the most common pattern includes:

Day 1: Yellow (joy and energy)

Day 2: Green (prosperity)

Day 3: Grey (destruction of evil)

Day 4: Orange (courage)

Day 5: White (purity)

Day 6: Red (power)

Day 7: Royal Blue (richness)

Day 8: Pink (love and compassion)

Day 9: Purple (spiritual awakening)

This observance creates a sense of unity and collective celebration, particularly among women who gather daily in households or temples.

Slokas and Chants

During Durga’s days, verses from the Durga Saptashati / Devi Mahatmyam are recited: “Ya Devi Sarva Bhuteshu…” invoking the goddess in her many forms.

For Lakshmi, hymns like the Sri Suktam and Lakshmi Ashtottara Shatanamavali are chanted.

For Saraswathy, devotees recite the Saraswati Stotram or chant “Saraswati Namastubhyam, Varade Kaamaroopini”.

These recitations are often done collectively by women in the evenings, creating a spiritual community atmosphere.

Ritual Methods and Household Involvement

Unlike many Vedic rituals traditionally conducted by male priests, Navaratri puja is deeply rooted in the household sphere, often led by women. Some of the key practices include:

Kalasha Sthapana (Ghata Sthapana): On the first day, a pot filled with water and adorned with mango leaves and coconut is installed as a symbol of Shakti. Women decorate it with turmeric, kumkum, and flowers.

Alankara (Decoration): Women arrange Navaratri Golu (doll displays) in Tamil Nadu, Andhra Pradesh, and Karnataka, creating steps filled with deities, mythological scenes, and everyday village life figures.

Fasting and Offerings: Women observe fasts, prepare sundal (lentil dish), payasam, and prasadam to distribute among neighbors and visitors.

Inviting Little Girls (Kanya Puja): On the eighth or ninth day, young girls are worshipped as embodiments of the goddess, offered food, gifts, and respect.

Ayudha Puja: Tools, books, and instruments are cleaned, decorated, and placed before the goddess, symbolizing gratitude for livelihood and learning.

Women’s Central Role

Navaratri stands apart because it is largely women-centered in both performance and participation. Unlike daily household poojas—where men often take the role of chanting mantras or performing homas—here women are the leaders. They:

Organize the rituals and guest gatherings.

Take charge of arranging the Golu, decorating the kalasha, and cooking offerings.

Conduct devotional singing (bhajans) and storytelling (Harikatha, Devi Mahatmya reading).

Act as transmitters of tradition, teaching younger girls the customs and songs.

Men participate too, but as supporters: helping with decoration, singing, or attending processions. The sacred feminine space of Navaratri contrasts with the male-dominated yajnas and Vedic fire rituals.

Variations Across India

Bengal & East: Men build pandals, but women dominate household pujas with alpona (rangoli), preparing bhog, and singing ululu (auspicious sounds).

South India: Women exchange gifts (kumkum, bangles, turmeric) in a practice called Vettalai Pakku, reinforcing sisterhood.

Maharashtra & Gujarat: Women wear nine different sarees during the nine nights and lead Garba and Dandiya Raas dances around the goddess.

North India: The Kanya Puja ritual gives the highest reverence to little girls, again centering women’s sacredness.

A Unique Celebration of Shakti in the Home

Thus, Navaratri is not only about rituals but about restoring balance in household spirituality, where the feminine principle is honored not only in the goddess but also in women themselves. Unlike many rituals where men take precedence, Navaratri showcases women as the keepers of devotion, culture, and creativity.