The festival of nawaraatram (नवरात्रम्) (‘navaratri’ in popular speech) begins on the 1st date of the ashwina (अश्विन) month according to the Shaka calendar, and culminates on wijayaadashamii (विजयादशमी), the 10th date. Since this marks the beginning of sharad (शरद् autumn) season, it is also known as sharannawaraatram (शरन्नवरात्रम्). This year it will be celebrated from 28th Sep to 6th Oct 2011.

In Sanskrit, nawa (नव) means nine and raatri (रात्रि) means night. Thus, the name ‘nawaraatram’ suggests that it is a celebration of nine nights. The festival is also called durgaa-puujaa (दुर्गापूजा), specifically in the Indian state of Bengal.

The autumn season is characterized by new yield in farms and since India is primarily agriculture-based, ‘nawaraatram’ becomes a celebration of ‘creation’, with Mother Goddess Durgaa (दुर्गा) as its presiding deity. This is probably the only Hindu festival that is concurrently celebrated in all corners of India with the same context and purpose. Rituals, customs and traditions, however, vary widely due to social and cultural backgrounds.

Goddesses Saraswatii, Lakshmii and Paarwatii are the consorts of Brahma, Vishnu and Shiva respectively, but, in general practices, Hindus see all these as forms of the same Mother Goddess Durgaa. Thus, being considered the supreme cause of all creation, she is lovingly and respectfully called jaganmaataa (जगन्माता mother of the universe).

Iconography of Goddess durgaa varies widely, but the most popular one depicts the Goddess clad in a red robe, riding the lion and holding ten different weapons in each of her hands. Though the Goddess is known to have slain innumerable demons, one particular legend hails her as the slayer of mahiSaasura (महिषासुर the buffalo-demon), hence, she is called mahiSaasuramardinii (महिषासुरमर्दिनी). The triumph of good over evil is also another symbolism during the nawaraatram festival.

The following epithets of the Goddess are particularly popular:

• durgaa दुर्गा : the inaccessible one’


• jaganmaataa जगन्माता : mother of the universe


• mahaa-maayaa महामाया : goddess of the great illusion i.e. the material world


• dasha-praharaNa-dhaariNii दशप्रहरणधारिणी : goddess holding ten weapons


• mahiSaasura-mardini महिषासुरमर्दिनी : the slayer of MahiSa demon


• siMha-waahinii सिंहवाहिनी : the one who rides the Lion


• chaNDikaa चण्डिका : the fierce and violent one


• mahaakaalii महाकाली : the feminine form of kaalaa (काल) i.e. death

 

The most common ritual is ghaTa-sthaapanaa (घटस्थापना the establishment of an earthen pot). This decorated pot contains water and is covered with either an earthen plate or a coconut. This pot is a symbol of ‘womb’ and signifies creation. The pot is placed in a plate containing soil with some food-grain seeds sown in it. Water percolates through the pot into the soil, the seeds sprout and by the ninth day, the plate looks like a fully yielded farm. All this is symbolic of creation which is the chief activity of Mother Goddess. The nine days/nights symbolize nine months that a human fetus takes for complete development.

The pot is decorated with colorful robes, ornaments and garlands. An oil lamp is also placed near this, which continues to burn throughout the festival. Many people observe fast during all nine days and break it every evening after singing special Aaratii and offering a unique sweet to the Goddess.

A devotional hymn named durgaasaptashatii, containing seven hundred verses invocating the goddess, is recited everyday by devotees. Another hymn named chaNDiishatakam, particularly popular in Bengal, is also recited during the festivities.

Prominent celebrations in different regions of India are as follows:

• West Bengal : durgaa-puujaa


• Most of North-India : mahishaasuramardinii puujaa


• Gujarat : garbaa dance


• Maharashtra & Karnataka : ghaTasthaapanaa


• Kerala : wana-durgaa puujaa


• Tamil Nadu : nawaraatri-puujaa and golu (clay idols arranged on step-like wooden stand)

The following verse has been taken from the durgaapaduddhaaraaSTakam hymn, composed in the bhujangaprayaata (भुजङ्‌गप्रयात) meter. The hymn is a part of hara-gaurii samwaada (dialogue between Lord Shiva and his consort Paarwatii) which appears in the book siddheshwara-tantra, an ancient treatise by an unknown author.:

Grammatical Note:

1. ते is an optional form of the word तुभ्यम्  (tubhyam) meaning ‘to you’. It is the dative singular form of the second person pronoun युष्मद् (yuSmad). However, while तुभ्यम् can be used anywhere, ते cannot be used at the beginning of a sentence or phrase.
2. नमस्ते is a sandhi of नमः and ते, but, because these words always occur in a sandhified form, people tend to consider नमस्ते as a single word and use it as an Indian counterpart of ‘Hi/Hello’.
3. त्राहि is the imperative mood, second person, singular form of root त्रा (traa) meaning ‘protect’.

* Note: Since the festival dates are calculated as per lunar cycle, the nawaratram will be for only 8 days this year, followed by vijayaadshamii on the 9th day. Next write-up would be about vijayaadashamii.