Déesse hindoue de la guerre et de la paix
(Je ne crois pas que j'aurais eu la patience d'essayer de dessiner les 10 bras, et c'est pour ça que ça reste à l'état de brouillon)
#Durga #Dourga #déesse #goddess #devî #sketch #saturdaysketch #dessin #drawing #gribouillage #croquis #art #amateur #mywork #enjomineur #D3
#Purva-bhadrapada #Nakshatra is the 25th of 27 #nakshatras. If you were born when the #moon was between 20:00 degrees #Aquarius-3:20 degrees #Pisces
#Sanskrit Name: पूर्वभाद्रपदा (Purva-bhadrapada) comes from the Sanskrit words पूर्व (early) and भद्र (blessed). One meaning of Purva-bhadrapada is “the early blessed one,” indicating enthusiasm, good fortune, and happiness.
Planetary Ruler: Jupiter. In Vedic theology, Jupiter is considered to be the advisor and guru of the gods and is known as Brhaspati. Jupiter is associated with wisdom, virtue, and spirituality.
Nakshatra Group: Humanlike. Nakshatras are divided into three classes — monsters, humans, and gods. #Purvabhadrapada is a humanlike nakshatra. People in this group are generally hardworking and motivated to achieve material success. Although they are generally kind, they can also be vindictive and self-serving.
Zodiac Sign: Aquarius (1st through 3rd quarter) and Pisces (4th quarter). Aquarius natives are intelligent, idealistic, determined, and philosophically-inclined. Pisces natives are intuitive, empathic, creative, and sociable.
Deity: #Shiva. In #Vedic theology, Shiva is an expansion of the One God, Vishnu. He is known as the best of #Vaishnavas, or worshipers of Vishnu, and he presides over the destructive energy that causes annihilation at the end of the universe. His eternal companion, #Goddess #Durga, is the presiding deity of the material energy.
Symbol: A #funeral #bed. This represents death of the self (enlightenment), fire, and transformation.
Power: To uplift those who perform sacrifice. Persons born under the star of Purva-bhadrapada are naturally self-sacrificing and spiritually inclined. With the proper discipline, they can attain high levels of spiritual realization.
Resonant Syllables: In India, the birth nakshatra is traditionally used as one means of choosing the name of a child. The corresponding syllables for the four quarters (padas) of Purva-bhadrapada are Say (से), So (सो), Da (दा), and Dee (दी). The syllable of a person’s first name is sometimes used when calculating an astrological chart if the time of birth is unknown.
Strengths
Persons born in the asterism of Purva-bhadrapada are dutiful and determined. They have clear ideals and are willing to work hard to manifest them in the world. Their enthusiasm and visionary qualities make them natural leaders. With their keen sense of logic and powerful oratory skills, they are able to rally others around a common cause.
Purva-bhadra natives are often religiously inclined. However, they tend to seek the essence of religion and may not give as much importance to dogma or ritual. They detest hypocrisy and superficial modes of thinking. They are intelligent, learned, and scholarly, and they employ these traits to carve out their own life path.
You are independent and eccentric in your approach to life. This makes your life interesting, though it may also make your journey more difficult than others who simply follow the beaten path.
Purva-bhadra Careers
Persons born in Purva-bhadrapada can do well in careers that are dynamic and offer a variety of engagements. They have a need for a certain degree of autonomy in their career, but they are good at making money from whatever occupation they choose.
Some ideal professions include:
Entrepreneur
Priest, monk, mystic, astrologer, or psychic
Reformer or revolutionary
Detective or consultant
Weaknesses
Due to their philosophical outlook, Purva-bhadras can sometimes adopt a cynical attitude. If they cannot reconcile their high ideals with the realities of this world, they may become gloomy, depressed, or anxious. They may be harsh and critical with others.
In the face of uncertainty, Purva-bhadra natives may waver in their determination. This is due to their tendency to doubt their own capabilities and also an inborn fear of failure. When defeated, they may become angry and frustrated rather than seeing the experience in a positive light.
You keep to yourself, and others may find it difficult coming close to you. If you are unable to control your stress levels, you may suffer from poor health and mental issues. However, with the right friends and mentors, and with good physical and spiritual habits, you can easily avoid the pitfalls of your lower nature.
Recommended: Learn more about science of the Vedas and how Vedic knowledge can help you elevate your consciousness and enhance your life.
Other Personality Traits
Your happiness is inconsistent. The nakshatra of Purva-bhadra spans the zodiac signs of Aquarius and Pisces, which have somewhat conflicting characteristics. For this reason it is difficult for you to settle into a single, stable mode of life. Thus you cannot have lasting happiness on the material platform. However, this can be a powerful impetus to pursue spiritual perfection.
You are good at making money. Your independent nature helps you easily find ways to make money no matter what circumstances you find yourself in.
You wish to escape from the normal, expected course of life. You have no interest in riding the conveyor belt of modern life — grade school, then high school, then college, then work, then marriage, then children, then retirement, then old age, and finally death.
You have no permanent home. Your desire for variety and excitement in life may prevent you from settling in a permanent home. Or you may have many homes over the course of your lifetime.
Purva-bhadrapada Compatibility
Purva-bhadras’ sexuality is symbolized by a male lion. In terms of physical compatibility, this makes them an ideal match for persons born under Dhanishta nakshatra.
Based on holistic matching, Purva-bhadras are most likely to find happiness in long-term partnerships with:
Rohini (for male natives)
Mula
For Purva-bhadra natives in Aquarius (1st-3rd Quarter):
Mrighashira in Gemini
Ardra
Purva-phalguni (for male natives)
Chitra in Libra (for female natives)
Purva-ashadha (for female natives)
Swati
Dhanishta in Aquarius
Shatabhisha
For Purva-bhadra natives in Pisces (4th Quarter):
Pushya Ashlesha (for male natives)
Chitra in Virgo (for female natives)
Anuradha
Jyeshta (for male natives)
Purva-ashadha
Shravana (for male natives)
Dhanishta in Capricorn (for female natives)
Uttara-bhadra
Revati (for male natives)
Note: Compatibility in relationships is a complex science that looks at many different factors. You should always consult with an experienced astrologer who can carefully analyze the charts of both you and your partner.
Purva-bhadra’s Four Quarters ( #Padas)
Each nakshatra is divided into four quarters, also known as padas, of 3:20 degrees each. These quarters are based on a 1/9th divisional chart, known in Sanskrit as navamsha.
The moon’s position at your time of birth determines the quarter in which you are born.
First Quarter (20:00-23:20 degrees Aquarius): Aries. You earn well and can make money in a variety of occupations. You have an angry streak and can be aggressive in your dealings with others. Nonetheless, overall you are self-reliant and content in life.
Second Quarter (23:20-26:40 degrees Aquarius): Taurus. You are a carefree person and you love to travel and experience foreign cultures. You are highly artistic and have a refined sense of beauty. You enjoy talking with others, though you may develop a habit of gossipping.
Third Quarter (26:40-30:00 degrees Aquarius): Gemini. You are talented and creative, and you have a thoughtful, active mind. You can excel as an entrepreneur.
Fourth Quarter (0:00-3:20 degrees Pisces): Cancer. You have a pure heart and a natural inclination to help those in need. You are drawn to mysticism and spirituality. With discipline you can attain a high level of spiritual realization.
Purva-bhadrapada in Electional Astrology
In electional astrology, also known as muhurtha, nakshatras are used to determine favorable days and times for important ceremonies and events, such as weddings, buying a new house or vehicle, commencing a project, or conceiving a child.
The electional nature of Purva-bhadrapada is Krura or Ugra, “fierce” and “harsh.” Purva-bhadra is an excellent nakshatra for:
Giving up bad habits
Cutting off toxic relationships
Quitting a job
Any destructive act, such as weeding or demolition
Performing vows or retreats, such as a day of silence
Doing any kind of detox or cleanse
https://popularvedicscience.com/astrology/purva-bhadrapada-nakshatra/
#Happy #Navratri Day 10
#Dashami
Navratri Parana
31st
March 2023
(Friday)
Chaitra Navratri Parana is performed on the Dashami Tithi of Chaitra Shukla Paksha (bright fortnight of the Hindu month, Chaitra). It is the day when 9-day Chaitra Navratri festival comes to an end.
Though there are contradictory statements in the Shastras to decide if the Parana must be performed on the Navami or Dashami, yet Mimansas (those who have described the Shastras) suggest to perform it on Dashami. They agreed on Dashami Tithi because one can find many texts that suggest keeping fast on Navami.
If Navami Tithi is occurring on 2 days, fast must be kept on the first day and Parana must be performed on the second day of Navami. (It is suggested by the Shastras.)
As it is the last day of Navratri Puja, Bhagwati Durga Visarjan must be performed after Shodashopchar Puja.
After Puja and Visarjan, offer food, gifts, etc. (as per your wish) to the Brahmins. Also, offer these things to the 9 little girls and perform Kanya Pujan.
The Day after NavRatri [the ‘Nine Nights’ of #Goddess #Durga ] is known as Vijaya Dashami / #Dussehra – Victory on the Tenth,the Destruction of Evil.
In many places, the Day is held to commemorate the Victory of Lord Rama over the demon-emperor Ravana. In others, it celebrates the Victory of Durga over Mahishasura. Others still, connect it to the events of the Kurukshetra War of the Mahabarat. The common unifying factor in all of these is, as can be clearly adduced by the name of the occasion, a militant, martially (but also – importantly – piously) attained triumph over the malefic, the a’Rta-ic, the Anaryan.
Now, personally, I tend to fall into the middle camp with my observances. Both due to personal theology and resonance, and because it makes the most sense – to me, anyway – to have this as the effective (post-)culmination of the Nine Nights. Yet with this year’s occasion falling upon a Tuesday (Lord Hanuman’s Day – as well as the day of strong Mangala (Mars)), it is sensible to also have regard for the #Rama relating remembrances, as well.
But those shall not form the focal scope of this piece; which instead seeks to continue the progression of the mythic cycle of Durga as set out through the previous Nine Nights’ worth of commentary – and use this (as well as this lovely devotional (a)art(i) work from Bengal – the original of which is a rather large physical wall sculpture at a Mandir there) as a springboard to talk about the other common feature of Vijayadashami/Dussehra observances, Astra Puja.
I have spoken at some length about both the generalized conceptions of “Dharma-Yuddha”, as well as the more specific struggle against the demon Mahishasur, elsewhere and earlier in the series (in particular, the Katyayani piece, as well as the MahaLaya/Amavasya piece with which we closed Pitru Paksha, to name but two of especial interest); so I shall not seek to repeat much of that material here.
Except to briefly remind readers who may not be so directly familiar with the relevant mythology, that Mahishasur was such a dangerous foe due to a boon he had been granted which rendered him invulnerable to all but a woman – a weakness which he had deliberately chosen (as there had to be some condition to his invincibility, due to the effective nature of Hindu divine legalism in this area), as he has not believed it possible for a female to form much of a martial threat against him.
Which therefore, lead to an escalatingly dire situation for the male members of the Pantheon when They attempted to defend against him … until such point as They invoked the Great Goddess, a most powerful emanation of which – Goddess Durga – took to the field against the demon army, outfitted with panoply of war derived from the customary armaments and iconographic associations of the various (predominantly male) Devas Who had beseeched Her for Aid.
The results of which I have, again, detailed much more expressively elsewhere – but suffice to say, put Mahishasur in a situation wherein his salience upon the battlefield was basically equivalent to “throwing molotovs against Poseidon”. If doing that made Poseidon really, really angry, to the point that Poseidon doesn’t just decapitate the foe, but proceeds to tap-dance vigorously upon the severed head while also continuing to eviscerate the attempting-to-flee spirit of the then-pendingly deceased.
You get the idea.
The core of this element is what’s being depicted in this fine wall-sculpture; with the beautifully enraged Devi Durga, accompanied by Dawon [‘Bravery’ – Her Lion Vahana] lunging at the part-buffalo demonic figure of Mahishasur [likely depicted after he’d … not just figuratively, but literally lost his head – the first one, anyway, with the actual buffalo-ness to it, immediately prior to his extermination via ‘finding himself’ (not via self-realization, but implicit self-destruction through serious arrogance and stupidity) at the [figuratively] wrong end of the Trishula]. The figures around the Combat, are Her Two Sons – Ganesha and Lord Skanda [the martial saliency of Ganesha is often understated – the Gana-Esha, Lord of the Host, epithet is there for a reason; as is the sobriquet around the Remover of Obstacles … via pulverizing and obliterating force, where necessary. Lord Skanda, meanwhile, has a name that rather directly translates as “Assault”, and would perhaps be thought of as our equivalent to Ares]; the two other members of the TriDevi, Lakshimi and Saraswati (Parvati/Durga being the third, as you may have surmised); and looking on from on high, presumably with pride and admiration, Lord Shiva, Moon-Crowned [Chandrasekhara].
Partially, these are standard iconographic accompaniments – especially in the Durga pandalas prominent in Bengal around this time. It is the combination of two of the ‘ordos’ to which Durga is a vital component – the Divine Family of Shiva & Parvati, and the TriDevi that are the Great Goddess(e/’)s Three. Yet it also helps to recall the concept – as considered in far more depth within the ‘Sarva Pitru Amavasya And Devi Mahalaya’ piece with which we presaged NavaRatri this year – that both the manifestation of Durga, and the Victory thusly obtained by the Side of Righteousness against the Anarya, was veer-y much a ‘team effort’, so to speak.
And we shall consider that concept, and how it pertains to exactly why it is that we observe Vijayadashami/Dussehra in just a moment.
Yet before we do, a brief word on two of the relatively more recent symbolic/figurative interpretations of the occasion, derived in no small part in relation to those aforementioned ‘Anaryan’ foes.
The first of these has to be one of the more bizarre spectacles of recent years, and consists of the attempted moves by some minority groups within India to protest against, even to outright block and seek to oppose through legal challenges, the celebration of Durga’s victory over Mahishasur. The reason that they do this, is because they have taken to considering Mahishasura something of a kinsman to them, potentially even an ancestor – and therefore hold that the occasion is, in effect, the glorification of an unmitigated massacre of their forebears by “invading” Indo-Europeans and our War Goddess.
To which I can only retort, that while the Narasimhan et al dna study on ‘The Genomic Foundation Of South And Central Asia’ has yet to conclusively identify a “Demon” haplogroup running around out there in the wild, even if there were somehow a shred of truth to the claims … a) the scriptural materials are quite clear as to just who it was who was seeking to make war upon the heavens, and “indecent propositions” to the Goddess; b) a moment’s consideration will reveal that the appropriate action to undertake, when you find yourself having descended from the monstrosity literally opposing The Goddess at the Heart of the Universe Herself – is a foreswearing of his legacy, a running away from it as fast as possible, and an attempt to live piously and against the grain of his example; not seeking to re-litigate a decisively settled battlefield outcome from an existential war of who knows how long ago, through a series of scattered and basically unsuccessful court actions.
But, then, I’m biased, aren’t I. As, in fact, is the Universe .. Herself.
Anyway, the other somewhat more recent set of developments around the deific and mythoreligious complex in question, concerns the rather more immediate threats posed by historic Islamic invasion, and subsequent British imperial dominion. The latter of which, as we explored in the BHARAT MATA AND THE INDO-EUROPEAN DEIFIC OF NATIONAL IDENTITY, played its part in a bit of a ‘modernizing’ of Devi to more directly link to the emergent Indian ‘national identity’ and nationalist cause of the time [hence Bharat Mata – Mother India; which, to be clear, was an ‘evolution’ veer-y much building upon enduring foundations that were already there, and which had already been ‘developed’ in these directions multiple times, as needed, over the preceding millennia and across the Indo-European-isphere elsewhere in other contexts]; while the former saw the Muslims correlated with Mahishasur, for reasons that ought be obvious.
In both cases, the message was elegant in its complex simplicity: the Nation, as with the Victory, as with the Goddess – is the result of the many, working and pooling together, just as the Gods did when invoking Devi to send/become Durga in Their Midst.
The external threat, the external foe, which could not easily be countered (especially in terms of its cultural impacts and attempted erasure) nor meaningfully subdued through the grand force of the conventional arms of individual soldiers alone (although ShivaJi of the Marathas certainly bucked the trend somewhat on this one – equipped, it must be noted, with the fabled Bhavani Tulwar … the Sword of the Goddess, Herself, given unto him in a manner similar to Excalibur to King Arthur, as a sure sign of Her Divine Favour and his destined re-establishment of Hindu Rashtra [‘Nation’] by fighting back against the Mughals et co.), could be beaten via enduring Piety; via ‘national consciousness’ as a political force (and both this and Heritage as a collective memory); and via the Divine Blessing as seen and secured through the onrolling, unfurling folds of Time. [As a certain Spanish ruler is once said to have remarked – “Time and I, against any other two”. Not for nothing, either, is Kali [‘Time’, amidst other translations .. such as “Death”, “Black[ness]”, “Iron”, etc.], in Hindu terms, reckoned the most fearsome and formidable of foes for the would-be doer of malefic ills]
So how does this relate to the custom of Astra Puja, then, which also occurs upon this day?
Well, at its most obvious, the honouring of weapons [and, to be sure, other implements of one’s societal role and function, too] is the exaltation of the implements, the instruments through which this Victory is attained. And it is an appropriately broad assortment, for an appropriately broad Success. Hence why a journalist may honour his pen, his keyboard, for instance; or an artist, his brushes and easel. And note especially well, for that matter, that Devi also wields amidst Her panoply, a flame with an animal-head therein, to represent Piety, Faith, Sacrifice/Offering/Oblation and Nourishment. Because these are the tools via which the community is protected, exalted, served. And, of course, not forgetting the actual and rather literal weapons also ritually blessed upon this day.
Or, for that matter, that Speech, and all that is entailed and comes with it [learning, communication, thinking, knowledge, conceptry, understanding, shouting roar of divine fury], is the grandest, most mighty weapon of all – and yes, yes we do have the relevant theology to support this statement. Including one of my more fondly recalled instances from the RigVeda in which Brihaspati conjures an orbital bombardment of a demon-dragon via the recitation of a portion of a prayer in the Divine Speech which summons a meteor impact. But again, I digress. Somewhat, anyway – the point is, we exalt this Great Weapon via engagement in the Heritage which is transmitted thence-through, and the utilization, the learning, the uptake, the repetition, and the re-radiance back out again of its forms, role and function.
And this, especially that notion of re-radiance, but also of Speech (Vak), brings us right back to Devi, to Durga, to Parvati, to Shakti.
The course of the NavaDurga Processional, up through the Nine Nights which have preceded this day, is one of Ascension. It begins with Devi as ShailaPutri, newly re-emergent into the World after Sacrifice and Suffering, then arcens back up to the point at which She is once again the glorious World Pillar, the Absolute, the Supreme. This post-ultimate phase is not simply a ‘re-descent’ via emanation, wherein Devi ‘steps back down’ from Her Cosmic (Lion) Throne again … but rather, a tacit and tangible radiating back out of Her Blessings thencefrom, across and into the universal-world. Which, if you recall, is veer-y much the idea contained within the last lines of the justly famed DeviSukta of the RigVeda [RV X. 125. 7-8 , in particular].
To be found also within that same hymnal, of course, are the clear points around both the strong support and empowerment of Rudra especially through His Weapon to make (Holy) war against the enemy of piety; and Devi’s own declaration of Her involvement in such a conflict – both personally, and in terms of rallying and ordering Her (chosen) People in amidst and to the Cause [RigVeda X. 125. 6]; in a suzerainty that is, quite literally, “all-pervading”, from the Summit of the World, down through the worlds, and thence back up again once more to Heaven’s Highest Height.
So on one level, the customs around Astra Puja could be seen as a phenomenon of that wonderful Eliadian concept – the Eternal Return. And they would, of course, be both right and rite. Beyond that particular Vedic verse (which, it must be remembered, also has a rather specific application, as explored in some of the previous commentaries in this series), there are any number of other instances of Astra related rituals to be found within Hindu scripture and broader mythology, after all – including, most prominently, the ’empowerment’ of various arrows and other such weapons to form, as I have occasionally (only somewhat jokingly) termed them, “Ancient Aryan Nuclear Weapons”; as well as, for that matter, the processes via which an aspirant becomes an acknowledged master with his chosen craft of death, and is therefore given a suitably mighty weapon of lore and legend as a result, a symbolic attainment of his greatness as secured through his instrument of will, and to be his instrument of the inscribing of that will across the cosmos in blood and death cracked armour and shards of bone.
And, in a related sense, once we properly and truly perceive the chosen champions of the Goddess as also being Her Weapons – then the notion that we support and empower them in a manner perhaps somewhat symbolically resonant of how the Gods Themselves once did likewise for Her, in Their hour of need, attains additional significance within this spanning sphere of referential perception. As we know from our prior studies in the fields of Myth and Metaphysics, and Meta(physical)Narrativistics quite specifically, the greater the ‘resonancy’ with the greater the ‘concept’, the greater the consequent, contingent, and consecrated the results.
But in the main, I think, and we shall rather rapidly draw things to a close here, so that I may, perhaps (just perhaps) get some sleep before Mandir myself later today … the co-occurrence of Astra Puja and the veneration of MahishasuraMardini [‘Destroyer of the Buffalo[headed Demon’ – a theonym of the Goddess which is directly that of Her role and victory against the aforementioned adversary, Mahishasur] is because they are actually the same phenomenon.
That is to say, Durga, as MahishasuraMardini in particular, is the Weapon of the Gods. The Ultima Ratio Rta’m, so to speak. Against Whom, None can Stand.
She is Called into being for a particular purpose, and ‘wielded’ if you like – on one level, by the combined Pantheon at large Who have invoked Her .. on the greater, truer level, by Herself, especially as Devi (Shakti); and in this age of “Smart Bombs”, and Dumb Politicians, the Weapon which Knows Itself, and is in complete Self Control, is the most formidable prospect, indeed!
The Process of Worship via which She was Called Out To, the Missile Armed [‘Missile’, as in ‘Astra’, which I have quite enjoyed as a word due to its multi-linguistic pun potential with, for instance, “Star” in Latin; although I have also had some resonant success with शस्त्र and शास्त्र – that is to say, weapon/instrument and treatise/field of learning, respectively … except that शस्त्र itself also means “invocation”, “recitation”, as of prayer, thus demonstrating just how coterminous the terms actually are, especially ‘in practice’/actuality/actualization] in multiple senses of the term, some of them rather modern … well, it is exactly that. Astra-Puja. Devi Puja. The continuation of Astral Warfare by any other means.
All things considered, it puts one in the mind of the words of Leonard Cohen –
“I’m guided, by a signal in the Heavens
I’m guided, by this birthmark on my skin
I’m guided, by the beauty of weapons…”
And, of course, to situate things further within the context of Devi – the meaning entailed in the name and form of the Sudarshana Chakra. सुदर्शन, itself, referring to a beatific vision – theophany, perhaps [Darshana], that is radiant .. and, in a weaponized context, radiant in its destruction [ सुदर्शना , with the longer “a” sound upon the end, refers more specifically to a “Beautiful Woman” … other than in application to Devi (Who is Indescribably so), I shall not venture to speculate how that may have eventuated]; while “Chakra”, on one level would refer to the destructive discus-like weapon often associated with Vishnu, on another level, to the Wheel of Time (a truly fearsome weapon, indeed), and potentially also to the circle, the cycle of the universe at large – which is appropriate, considering the Vedic-era symbolism of the Worlds as akin to a chariot-wheel radiating out from the central Axis Mundi; and which therefore underpins part of the Universal Sovereignty concept inherent in “Chakravartin”, as well – She Who ordains the motion of the Wheel that is the World about Her as Its Single Point. [“Guided by The Beauty of our Weapons”, indeed]
But my point is, again, quite a simple one – just as Durga-Parvati, through the Processional of the preceding Nine Nights, had attained once more the World-Axis, the Pleni-Potentiary Situation upon and in-deed As the Summit of the Universe Entire; so, too, does this awesome power thence entail action, an active stewardship and custodian-charge [‘Shakti’ again, in a different sense of ‘power’ … also that Vajra-as-Lightning-Bolt we can see picked out in Gold, there [Which can correlate, interestingly enough, with Vak in certain Vedic contexts, as well]; just as the Trishula, Itself, is the World-Axis, and therefore Her Also. You see? She is the Divine, the Ultimate Weapon, all the way both down and up, still further!].
A “Radiating” out across the Worlds from that Summit [whether as Light, whether as Empowerment(s), or Impartments [e.g. Siddhis], whether as Indirect Efforts through subtle or delicate manipulations, whether as direct issuing of Orders, Edicts, and Directions, or indeed, whether as all that is entailed in the “strong breath like the [somewhat Akashic – Vata] wind and tempest” [RV. X. 125. 8] with accompanying Flight of Arrows, Birds, or Thunderbolts] , and the consequent ‘weaponization’ of that Radiance as a wave-form of Deva-station, Whose ultimate motion is that of one unstoppable, spinning, Dance.
On this day, as we have had ever in our minds for the preceding Nine Nights, we carry out the ultimate Astra Puja. The Request to serve The Gods as Astra; and the Honouring of The Gods for Their Mighty Role Supporting the Ultimate Astra Herself, just as we support Them in Turn.
We Remember the heroic actions of God and Man (a consistent theme with the ‘Sarva Pitru Amavasya And Devi Mahalaya’ which immediately presaged the Nine Nights, also); We Recollect the sparks of inspiration from Heritage and from History to be found even amidst the brighter lustre of Day; We Retrench ourselves, in preparation for the next phase of the oncoming Dharma-Yuddha;
And – above all – We Remember, and thence Re-Immanentize, Why we need It, and why It Needs us.
जय माता दी ॥
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥
“We are the Mail about HER Fist…”
https://aryaakasha.com/2019/10/08/the-tenth-day-the-death-of-the-demon-dussehra-vijayadashami/
https://www.youtube.com/watch?v=sbh9hWN8QSQ
#Jagadambe #Lakshmi #Durga | #GaieaSanskrit in #Glastonbury
14 May 2021 ... #T H A N K Y O U blessed #Mother produced by Nathan Ridley @ Hermitage Works Studios guitar & bass Drew Wynen Cabbar Boziye composed ...
2023 is celebrated with utmost devotion in India and the first day of chaitra navratri 2023 is also considered as the beginning of Hindu New Year. It is dedicated to #Goddess #Durga who is worshiped in Nine divine forms as Nav Durga. People around the globe worship during these days as these are considered as the most auspicious and powerful days for worship. People touch feets of Little girls and treat them like a Goddess. Navratri 2023 is a very sacrosanct occasion of Hinduism.
Navratri Day 1: Orange
Day one of the Navratri begins with a bright and vibrant colour, #orange. The colour signifies energy and happiness. On this day, the Hindu Goddess Mata Shailputri, the daughter of mountains also known as Parvati, Bhavani and Hemavati is worshipped. The goddess Shailputri is depicted with two hands and has a crescent moon on her forehead.
Navratri Day 1
Pratipada
#MaaShailputri Puja
Ghatasthapana
22nd
March 2023
(Wednesday)
About Shailputri
Mata Shailputri looks like this:
• Half Moon on the forehead
• Trident in right hand
• Lotus in left hand
• Mounted on Nandi, the bull
Shailaputri is a Sanskrit name, which means - the daughter of the mountain (Shaila = Mountain, Putri = Daughter). As the legend goes, Maa Durga had taken birth in the home of the Parvat Raj Himalaya (King of the Himalayas). Hence, this incarnation of hers got the name Shailputri. The name of the King of the Himalayas was Hemavana. Hence, she also got the name Hemavati.
In her previous birth, she was the consort of Shiva and daughter of Daksha. So, she also has names like Sati, Bhavani. Once, Daksha organized a big Yajna event. He didn’t invite Shiva. But, Sati couldn’t resist it and she arrived there. During the Yajna, Daksha insulted Shiva. She could not take it and jumped into the fire of Yajna. Later, she took birth in the home of Mountain Lord as Parvati (also Hemavati) and married Lord Shiva again.
As she rides on the bull, she is also known as Vrisharudha. It is a Sankrit term made of 2 words: Vrisha = bull and Arudha = to be placed upon.
Astrological Aspect
Goddess Shailputri governs the planet Moon in astrology. Worshiping her can eliminate all the bad effects of Moon.
Mantra
ॐ देवी शैलपुत्र्यै नमः॥
वन्दे वाञ्छितलाभाय चन्द्रार्धकृतशेखराम्।
वृषारुढां शूलधरां शैलपुत्रीं यशस्विनीम्॥
Stuti: या देवी सर्वभूतेषु माँ शैलपुत्री रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:॥
This lunar constellation is notable as it brings great potential for resolution of old karmic patterns.
Rebirth is sometimes needed to go on living.
The living dead patterns that are etched in the echoes of Karmic resonance sometimes require death.
Rebirth holds the hand of Death!
Vishaka is a profound agent for bringing healing change.
Vishaka Nakshatra indeed offers this, but at the same time, asks us to carefully and honestly look at the patterns we are repeating a d the things we are joining together.
The outer resonance of our lives events start as a sound in our psychic world and then becomes the medley which rules the rhythm of our being.
A blessed time for looking at inner beliefs and programs that keep a living death in place of rebirth.
The blessing and the curse ride together, both are looked at in the Tantric perspective, for the poison is part of the medicine.
Drinking the medicine without honouring and acknowledging the power of poison is tantamount to blindness.
The gods who dwell on the star constellation of Vishaka are thirsty indeed. They are full of the wish for #Soma and the experience of fulfilling desire.
Desire is sacred if it is channeled, but desire can lead to ruin if it is unfocussed.
Yogic practices could actually be defied as the art of channeling desire.
Desire might have been bastardized as the culprit for leading us into delusions.. and that might be the case. But the suppression of desire and the attempt to kill it leads to war. Desire comes from the goddess, it is too powerful-a-force to kill.
Acknowledging the sacredness of desire is the lesson of Vishaka Nakshatra.
Focused desire is Tantra and Tantra is focused desire.
It is not easy to see reality when we ourselves are reflected in the mirror of distorted desire in which we watch the world. To turn around and break the curse of the mirror, and see a reality without our Karmic visions and smears… is a task most Tantric.
Tantra is a most practical subject that can help resolve the Karmic footprints that we might be stepping into.
Sometimes we find we are stepping back into painful cycles that we thought we had long since outgrown. We sometimes find ourselves back in inner situations we thought were long past.
Maybe we thought we would never indulge them back to life again, but insidiously, like unseen shadows, erecting themselves back to life, they might have come upon us.
Such experiences indeed may feel like times to lament, but equally they are times of celebration.
If one can acknowledge the psychic knots that have bound us back to the footprints of old Karma, then healing happens.
Vishaka is Shakti, the divine feminine power principle.
Shakti who is the very energy of life is able to ‘shock us awake’ from the most stagnant, comfortable and familiar Karmic dreams.
This ‘Shakti shock’ is the healing jolt of transformation.
It may be painful and unwanted to wake up with a shock from the poison of past pacts.
But more slowly painful it be to be dictated to by the reflections of unresolved Karma.
Vishaka heralds in a time for healing practices of forgiving self, forgiving other, and the one that we are together.
May there be success in the healing pursuit!
Like a dentist who takes out the rotten tooth with a painful jolt,
sometimes it must be so.
May the Mother that is Shakti, hold our trembling hand in such instances.
The only teaching in Tantra is to ‘Have courage’
May the profound agent of change who goes by the name of Vishaka
bring us to the cave where we may receive the electric Shakti Shock, right into our dead Karmic dreams, so we may wake alive in Love.
Another name for this star constellation is #Radha- Radha is the spacious beauty of Tantric lore. This is a sister constellation of the following Constellation of Anuradha.
Anuradha literally means that which follows Radha.
Vishaka Shares the symbol of an archway with Anuradha.
The #archway is very significant in understanding the energy of Vishaka Nakshatra.
Let us ask ourselves:
What is an archway?
Is it not an attempt between two lovers to join?
How many archways have fallen in our lives?
Radha is the great Ghori. Ghori implies the bright, clear and spacious Moon woman.
She is the lover of Krishna.
Krishna is the dark night sky which nothing can penetrate. Only Radha can meet the darkness of the night sky of Krishna with her Moonlit rays of love.
Krishna is the dark night sky and Radha is the bright Moon. The old tales tell of Krishna asking his mother ‘Radha kyu gori mai kyu kala,
It means ‘why am I black and Radha so bright’. This encapsulates the deep meaning of their opposites and births. Though these words come from the sacred wisdom of Yogic lore, they were put into a very beautiful song in the 1978 movie entitled Satyam Shivam Sundaram. Here is a link to the song:
Vishaka is the only Nakshatra that has both an exulted planet and a debilitated planet. The black planet #Saturn is #exulted, and the silver #Moon is #debilitated in Vishaka Nakshatra. Clearly the extremes at play again.
The silver Radha’s nights and days are spent in the longing for union with the dark black mystery of Krishna. She is Half of arch that longs for the other half.
Two halves make an #arch for which #Love can walk on through.
We also see that arches are prominent features in rites of passage. The wedding arch is a most poignant example.
Radha is a word that also signifies the #soul.
The soul carries the impulse of unification!
In considering this potent phrase, we are brought to look at the colour of the soul.
We might have inherited the notion that the soul is a dead thing, something pure, exulted, detached and unfeeling like a cold dead corpse.
Take a moment to consider and ponder upon What the soul is ?
Ponder upon what your notion of the soul is?
Our notion of soul will determine our whole approach to spirituality and Yogic practice.
If our notion of the soul is something that is cold, aloof and detached, then union, magic and fascination will be replaced by depression and resignation.
Vishaka Nakshatra is an energy of Unification.
When we look at the ruling deity that lives on this constellation then we get an idea of its meaning in terms of unification.
#Indragni is the god of this constellation. Indragni is a mysterious and little known deity, even scriptural references are scarce and rare. Much speculation from astrologers both modern and ancient has ensued as a result of so little availible info.
Indagni is the fusion of Indra the god of storm and Rain, and Agni the god of fire.
The fusion of these two deities and principles becomes clear when we look at the notion of the archway that is the joining of two halves to create a structure.
The idea of fusion is also apparent when we consider the tree that is assigned to Vishaka Nakshatra.
Nagkesaar is the tree that is connected to Vishnu Nakshatra. In Yogic medicine this tree is used as a remedy for treating conditions of fire and water imbalance.
Now. We can clearly see that this Nakshatra is the union of the opposites of these two elements.
Agni is the god of fire and fire feeds of air. Indra is the storm god of rain and rain feeds the earth.
When Agni and Indra are balanced in our system then we have the marriage of the four basic elements, from this marriage then, the 5th element which is called Akash starts to awaken us to the subtle world.
What is the balance of Agni and Indra exactly?
Fire ( #Agni) rises and feeds upon air. This is desire, hope, reaching.
Water ( #Indra) descends and sinks into earth and nourishes it.
Fire is action and enthusiasm – this is Rajas.
Water descends and Sinks – this is Tamas.
The balance of Fire and Water creates Satva, the ekement that bridges the two worlds of Fire and Water.
When we are caught between the dance of hope and resignation, then we are unbalanced between the swing of opposites. In such a state of swing, there is no subtlety, in such a state Akash is diminished.
Akash is the subtle etheric spiritual element. hope and resignation are the two poles of drama that consume the subtle element of Akash.
If we have a balance between fire and water, then we develop a relation to air and earth. from which ensues birth of Akash.
Akash is the opening of the psychic door to the spirit world.
#Akash opens the vision to that which lives beneath the surface layers of reality.
The animal of Vishaka Nakshatra is the #Tiger. The Tiger skin is the Yogic blanket of #Shiva. The #Goddess #Durga who is the Mother of everything, rides on the Tiger, #Rahu rides on the Tiger and the list of Yogic references to the Tiger could go on.
The Tiger is a creature of elemental wisdom. In the Tiger we see the mastery of the elements. Like fire that creeps slowly and steadily towards its prey, the Tiger contains the fiery power and just like fire, it can snap into immediate action in a millisecond and envelop its prey.
The Tiger is profoundly fond of earthly rest and spends more than half its time in deep rest and sinking . A Tiger has the power of air and can project a roar that can be heard for many miles. The Tiger is a powerful swimmer and has command of water, being able to swim for miles at a time.
The balance and mastery of all these 4 elements, makes the Tiger the creature of the most subtle 5th element of Akash.
Since time immemorial, Yogis have lived in jungles and learned from Tigers which can transport the secrets of the etheric Akash element as no other creature on earth.
#Navratri Day 9
October 4, 2022, #Tuesday
Navratri color of the day - Pink
Wear Pink color on this day of Navratri celebrations. Pink symbolizes universal love, affection and harmony. It is an attractive color, makes the person approachable and simultaneously adds oodles of charm to one’s personality.
The day 9 of Navratri falls on 4 October this year. On this day, devotees worship #Goddess #Siddhidatri, the 9th form of #Maa #Durga. Maa Siddhidatri is considered to be having the power of fulfilling all wishes of her devotees. Those who observe fast for nine days during the festival, break their fasts on the 9th day. Siddhi refers to ‘wish’ and Datri refers to ‘provider’ forming the word, Siddhidatri. It is believed that Maa Siddhidatri granted all Siddhis to Lord Shiva in the form of her blessings. Lord Shiva is said to have worshipped the Goddess with great dedication.
Here is what you need to know about day 9:
About Maa Siddhidatri
Goddess Siddhidatri sits on Kamal and rides on a lion. She has four hands. She holds Gada in the one right hand, Chakra in the other right hand, lotus flower and Shankh in her two left hands. She is believed to possess and bestow Siddhis to her devotees. She is worshipped not only by humans but also by Deva, Asura, Gandharva, Yaksha and Siddha. Lord Shiva received the title of Ardha-Narishwar when Goddess Siddhidatri appeared from his left half.
Navratri Day 9: Date and Shubh Muhurat
The 9th day of Navratri falls on 4 October. The auspicious Brahma Muhurt will start from 4:38 AM and continue till 5:27 AM whereas the Amrit Kalam will appear between 4:52 PM to 6:22 PM. Vijaya Muhurat, on the other hand, falls between 2:08 PM to 2:55 PM.
Navratri Day 9: Puja Vidhi
Start the puja by invoking Lord Ganesha (Vighnaharta) and seek his blessings for a hurdle-free Navratri vrat. Then, invoke Maa Siddhidatri by chanting the mantras.
Navratri Day 9: Mantra
Om Devi Siddhidatryai Namah॥
Navratri Day 9: Stuti
Ya Devi Sarvabhuteshu Maa Siddhidatri Rupena Samsthita।
Namastasyai Namastasyai Namastasyai Namo Namah॥
Navratri Day 9: Bhog
On the ninth day of Navratri, devotees pray to Maa Siddhidatri and observe a fast to seek her blessings. Bhog of til or sesame seeds is offered.
#Navratri Day 7
October 2, 2022, Sunday
Navratri color of the day - #Orange
Worshipping Goddess Navdurga wearing Orange color on Sunday bestows the person with qualities such as warmth and exuberance. This color is full of positive energy and keeps the person upbeat.
On the day 7 of Navratri, devotees worship #Goddess #Kalaratri, the seventh form of Goddess Maa #Durga. Maa Kalaratri (sometimes spelled as Kaalratri) is believed to be the most ferocious avatar of #Navdurga who destroys ignorance and darkness that are spread around the universe. Kaal means who kills the demon, and Ratri means night, which forms the name ‘Kalaratri’. The seventh day of Navratri is celebrated as ‘Maha Saptami.’ Devotees believe that Maa Kalaratri helps overcome all obstacles in achieving success.
About Maa Kalaratri
Goddess Kalaratri has a dark complexion and she rides on a donkey. Her idol represents four hands. Her right hands are in Abhaya and Varada Mudra; she carries the sword and the deadly iron hook in her left hands. Although Goddess Kalaratri is believed to be the most ferocious form of Goddess Parvati, she blesses her devotees with Abhaya and Varada Mudras. Due to her auspicious power within, her ferocious form – Goddess Kalaratri is also referred to as Goddess Shubhankari.
Navratri Day 7: Date and Shubh Muhurat
The 7th day of Navratri falls on 2 October. The auspicious Brahma Muhurt will begin from 4:37 AM to 5:26 AM whereas the Amrit Kalam will appear from 7:50 PM to 9:20 PM. Vijaya Muhurat, on the other hand, is from 2:09 PM to 2:56 PM.
Navratri Day 7: Puja Vidhi
This day is considered very auspicious to perform the Navagraha Puja. Devotees perform the puja using perfumed water, dry fruits, Ganga jal, panchamrita, incense sticks, flowers, rice and bhog. Her favourite flower is night-blooming jasmine and is thus offered during the puja.
Navratri Day 7: #Mantra
Om Devi Kalaratryai Namah॥
Navratri Day 7: Stuti
#Ya #Devi Sarvabhuteshu Ma Kalaratri Rupena Samsthita।
Namastasyai Namastasyai Namastasyai Namo Namah॥
Navratri Day 7: Bhog
Jaggery or sweets made with jaggery are offered as bhog to Maa Kaalratri on the 7th day of Navratri. The prasad is given to Brahmins as well along with Dakshina.
#Navratri Day 4
September 29, 2022, Thursday
Navratri color of the day - #Yellow
Wear Yellow color on Thursday and enjoy your Navratri day with a sense of unparalleled optimism and joy. This is a warm color that keeps the person cheerful all day.
With the onset of Navratri or Durga Puja 2022, people have begun indulging themselves in the devotion of Goddess Durga during the nine-day celebrations across the country. Throughout the nine days, people worship nine incarnations or avatars of Goddess Durga each day. Among the nine avatars include Maa Shailputri, Maa Brahmcharini, Maa Chandraghanta, Maa Kushmanda, Maa Skandmata, Maa Katyayani, Maa Kaalratri, Maa Mahagauri, and Maa Siddhidatri.
Today, the Chaturthi tithi, or the fourth day of Navratri is dedicated to Maa Kushmanda, also known as the fourth form of #Goddess #Durga. Read further to know in detail about the goddess, her significance and puja vidhi.
About Maa Kushmanda
Said to have created the world with her divine #smile, #Maa #Kushmanda, also considered the fourth avatar in Navdurga forms, is worshiped on the fourth day of Shardiya Navratri. According to Hindi scriptures, she created the entire universe, also called ‘ #Brahmanda’ with just a flash of her smile and she is also the source of energy and light as it is believed that she lives inside the sun and provides energy and direction to Sun God (Surya Dev).
Maa Kushmanda has eight hands, owing to which she is also known as ‘Astabhuja’ Devi. Devotees worship and pray to the Goddess for good health, strength, and wealth.
Navratri Day 4: Date and Shubh Muhurat
This year it will be observed on 29 September. The shubh muhurat for the fourth day of Navratri begins at 1:27 am on Thursday and will end at 12:08 am on Friday. Similarly, the shubh muhurat for Brahma Muhurta will begin at 4:37 am and will end at 5:25 am.
Navratri Day 4: Puja Vidhi
On the day, devotees wake up early in the morning and wear clean clothes after taking a bath. During the puja, Maa Kushmanda is offered with shringaar samagri including things like sindoor, bangles, kajal, bindi, toe ring, mirror, comb, anklets, chunri, earrings, nose pin, etc. Also, believing that the goddess loves red flowers, devotees offer red flowers during puja vidhi.
Navratri Day 4: #Mantra
Om Aim Hreen Kleem Kushmandayee Namah।
Prarthna
Surasampurna Kalasham Rudhiraplutameva Cha।
Dadhana Hastapadmabhyam Kushmanda Shubhadastu Me॥
Stuti
Ya Devi Sarvabhuteshu Maa Kushmanda Rupena Samsthita।
Namastasyai Namastasyai Namastasyai Namo Namah॥
Navratri Day 4: Prasad
For prasad or bhog to be offered to Maa Kushmanda, devotees can offer a special bhog of malpua, halwa, and curd. Also, seasonal fruits and other sweets can be offered during the puja.
https://www.youtube.com/watch?v=9oju38z549I
मां चंद्रघंटा की आरती | #Chandraghanta #Mata #Aarti by #AnuradhaPaudwal
#Maa Chandraghanta Aarti
Here’s wishing all the devotees of #Goddess #Durga, a very #Happy #Navratri.
#Chandraghanta #Aarti https://www.youtube.com/watch?v=-lpHRWp2xxs
नवरात्र का तीसरा दिन | मां चन्द्रघंटा की आरती | #Maa Chandraghanta Aarti
Here's wishing all the devotees of #Goddess #Durga, a very #Happy #Navratri.
#Ma #Durga is the protective form of #Shakti, burning up all ignorance, as her fiery nature energises our highest motivation.
The Devi-Mahatmya (Greatness of the Goddess) glorifies the Mother Goddess as the embodiment of the Earth, in which she sustains, nurtures and cares for all living beings.
In her transcendent state, she is the blissful Queen of the Universe who rules over all existence with majesty and grace.
“Durga” in Sanskrit means difficulty, a fort, a place that is hard to conquer, yet also indicates the means of overcoming all difficulties and gaining all difficult attainments. Durga is Durgatinashini, “the one who eliminates all difficulties and suffering.” She steers the ship of our minds through the troubled waters of samsara, the illusory world of #maya, helping us cross the ocean of ignorance. Durga as the sublime Mother Goddess shields her devotees from the turmoil of life and alleviates the most severe sorrow.
Ma Durga is the protective form of Shakti, burning up all ignorance, as her fiery nature energises our highest motivation. Her radiant wisdom dispels the darkness within us, removing inertia, turbulence and attachment. She represents the golden-red flame in the spiritual heart, where we learn to concentrate deeply in order to experience enduring meditative bliss.
Like Shiva, Ma Durga has three eyes. Her left eye (moon) represents Divine love; Her right eye (sun) represents transformative action; and Her central eye (fire) discriminating knowledge, the three aspects of the universal light.
She lifts the veils of maya that underlie our material nature – kama (desire), krodha (anger), mada (intoxication), moha (delusion), lobha (greed), ahamkara (arrogance of the ego) and matsara (jealousy). Her light steers us through the struggles we face at a soul level, helping us work through and move beyond our karmas.
Durga’s symbolism
Ma Durga’s vehicle is the regal lion, representing executive power, will and determination. Her riding the lion symbolises Shakti’s mastery over all the forces of life, reminding the devotee that one must possess unwavering strength to maneuver through the dualistic realm of the ego.
Durga carries in her numerous hands the magical weapons bestowed on her by the Devas. Each has a particular power and capacity.
The conch shell represents “pranava”, the supreme mantra “Aum”, the universal sound vibration: Bow and arrow represent focused energy. By holding both bow and arrows in one hand Durga indicates her control over both aspects of energy as potential and kinetic.
The thunderbolt signifies firmness and insight. The devotee of Durga must be firm like a rock in conviction. Like the thunderbolt that cuts through everything with its lightning force, without being affected itself, the devotee needs to move through every challenge without losing confidence and resolve.
The half-open lotus symbolises certainty of success but not yet finality. The lotus in Sanskrit is called “pankaja” which means born of the mud. It stands for the continuous evolution of our inner consciousness amidst all negativity, want and confusion.
The sudarshan chakra or discus, which spins around the index finger of the Goddess while not touching it, signifies that the entire world revolves around her dynamic presence. She uses this unfailing weapon to destroy intractable evil and produce a peaceful environment conducive to the growth of dharma.
Her sword reveals discriminating knowledge (viveka), which has the sharpness of a razor-like blade. Knowledge free from all prejudice, doubts and distortions is reflected in the shimmer of its light.
Durga’s trident or trishula indicates the three primary qualities of Nature as sattva (balance), rajas (energy) and tamas (inertia) – and Shakti as the remover of all the three types of pain, physical, mental and spiritual.
Durga makes the gesture of fearlessness, “abhaya mudra”, granting deliverance from all possible dangers. The Universal Mother is calling her devotees: “Surrender all actions and duties unto me and I will release you from all fear, including death itself.”
https://www.vedanet.com/who-is-goddess-durga-and-why-we-celebrate-navratras/2022/
#Navratri Day 9 | #Siddhidatri #Mata | सिद्धिदात्री | #Durga #Pujan | Navratri Day 9 Details #2021
https://www.youtube.com/watch?v=j_tTCRtLlWs
Navratri Day 9 | Siddhidatri Mata | सिद्धिदात्री | Durga Pujan -
Durga from Dholbaha, Hoshiarpur Dist. Punjab Foothills,photos by Sabya Sachi Gosh
Durga (Sanskrit: दुर्गा, IAST: Durgā) is a major deity in Hinduism. She is worshipped as a principal aspect of the mother goddess Devi and is one of the most popular and widely revered among Indian divinities. She is associated with protection, strength, motherhood, destruction and wars.
