नवरात्रि / दशहरा (navarātri/ daśaharā – nine nights / ten defeats) & பொம்மை கொலு (bommai kolu – doll sequence)

 

नवरात्र / दशहरा (navarātri/ daśaharā – nine nights / ten defeats) 

    नवरात्र / दशहरा   (navarātra/ daśaharā – nine nights / defeat of ten) is one of the most popular festivals which is very religiously celebrated pan India in general and even more specifically in the state of West Bengal. As the name suggests, it’s a festival spanning नवरात्र (navarātra – nine nights) and is spiritually dedicated for नवदुर्ग उपासना (navadurgā upāsanā – contemplation on nine Durgas). According to Hindu religious calendar, in a year there are four major seasons during which the नवरात्र व्रत (navarātra vrata - nine nights vow) are observed between the corresponding शुक्लपक्ष प्रथम तिथि (śuklapakṣa prathama tithi – first day of bright fortnight) and शुक्लपक्ष नवमी तिथि (śuklapakṣa navamī tithi – nineth day of bright fortnight)

#	नाम  (naāma -name)	मास (māsa – month)	ऋतु  (ṛtu – season)
1	शारदीय नवरात्र (śāradīya navarātra)	புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)	शरदृतु (śaradṛtu – autmn season)
2	चैत्र नवरात्र (caitra navarātra)	சித்திரை/ चैत्र / मेश (chiththirai / chaitra / meśa - Apr mid to May mid)	वसन्तऋतु (vasantaṛtu – spring season)
3	मघगुप्त नवरात्र  (maghagupta navarātra)	தை / पौष / मकर (thai / pauṣa / makara – Jan mid to Feb mid)	हेमन्तऋतु (hemantaṛtu -early winter)
4	आषाढ नवरात्र  (āṣāḍha navarātra)	ஆனி / ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid to Jul mid)	शिरशिरऋतु (śiraśiraṛtu - late winter)

    Among these the first two are more considered important and among them शारदीय नवरात्रि (śāradīya navarātri) is considered the most important and is also called as माहा नवरात्रि (māhā navarātri - supreme nine nights).  In fact, the same is eulogized in various scriptures, including the श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa),  देवीमहात्म्यम् (devīmahātmyam), कालिकापुराण  (kālikā purāṇa) etc. For example,  श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) very clearly declares thus:

Original	Transliteration	Translation
व्यास उवाच शृणा राजन्प्रवक्ष्यामि नवरात्रव्रतं शुभम्। शरत्काले विशेषेण कर्तव्यं विधिपूर्वकम्॥ वसंते च प्रकर्तव्यं तथैव प्रेमपूरवकम्। द्वावृतू वमदंषटान्ख्यौ नूनं सर्वजनेषु वै॥ शरद्वंसतनामानौ दुर्गामौ प्राणिनामिह। तस्माद्यत्नादिदं कार्यं सर्वत्र शुभमिच्छता॥ द्वावेव सुमहाघोरावृत रोगरौ नृणाम्। वसंतशरदावेव सर्वनाशकारवृभौ॥ तस्मात्तत्र प्रकर्तव्यं च्ण्डिकापूजणम् बुधैः। चैत्राश्विने शुभे मासे भक्तिपूर्वं नराधिप॥ अमावास्यां च संप्राप्य संभारं कल्पयेच्छुभम्। हविष्यं चाशनं कार्यमेकभुक्तं तु ताहिने॥	śṛṇā rājanpravakṣyāmi navarātravrataṃ śubham। śaratkāle viśeṣeṇa kartavyaṃ vidhipūrvakam॥ vasaṃte ca prakartavyaṃ tathaiva premapūravakam। dvāvṛtū vamadaṃṣaṭānkhyau nūnaṃ sarvajaneṣu vai॥ śaradvaṃsatanāmānau durgāmau prāṇināmiha। tasmādyatnādidaṃ kāryaṃ sarvatra śubhamicchatā॥ dvāveva sumahāghorāvṛta rogarau nṛṇām। vasaṃtaśaradāveva sarvanāśakāravṛbhau॥ tasmāttatra prakartavyaṃ cṇḍikāpūjaṇam budhaiḥ। caitrāśvine śubhe māse bhaktipūrvaṃ narādhipa॥ amāvāsyāṃ ca saṃprāpya saṃbhāraṃ kalpayecchubham। haviṣyaṃ cāśanaṃ kāryamekabhuktaṃ tu tāhine॥	Vyasa said: “0 king! Hear about the vow of auspicious Navaratra. This has to be performed with loving devotion in the vernal season; but its special season is autumn. The two seasons - autuman and spring, are famous as the teeth of Yama, the God of Death; and these are the two seasons, very hard for the persons to cross over. Therefore every goodfaring man should everywhere perform this vow very carefully. 0 king! The people are very much afflicted with various terrible diseases in these two seasons autumn and spring and many lose their lives during these portions of the year. Therefore the wise should unquestionably worship with great devotion the Candika Devi in these auspicious months of Caitra and ASVina -translation from the Internet
Sanskrit Reference: श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) (26.3-8)

Interestingly, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) is also believed to have observed this शारदीय नवरात्र उपासना (śāradīya navarātra upāsanā) which eventually facilitated His successful victory over रावण (rāvaṇa) on the following day viz.  दशम तिथि (daśama tithi – tenth day) which is the day is celebrated as विजयदशमि (vijayadaśami – victorious tenth). In fact, the whole festival is also called दशहरा (daśaharā –defeat of ten) when the दशम तिथि (daśama tithi – tenth day) is included along with नवरात्र (navarātra – nine nights). Esoterically, दश शिरांसि रावणस्य (daśa śirāṃsi rāvaṇasya – ten heads of Ravana) symbolizes the ten threats to spiritual progress viz. राग (raga - passion), गर्व (garva -pride), आवेश (āveśa - anger), लोभ (lobha - greed), मोह (moha - infatuation), लोलुपा (lolupā - lust), द्वेष (dveṣa - hatred), मात्सर्य (mātsarya - jealousy), आत्मविधित्सा (ātmavidhitsā - selfishness) & वक्रभाव (vakrabhāva - crookedness).

The next important point to understand is that the अधिकार देवता (adhikāra devata – chief deity) in this festival is the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) – the Holy Mother who, as the दुर्गाशतनाम स्तोत्र (durgāśatanāma stotra) which is part of the विश्वसार तन्त्र (viśvasāra tantra), is the “स य दुर्गतिम् हरति (sa ya durgatim harati – destructress of distress)”. Interestingly, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is the most popular deities in Hindu pantheon, particularly amongst the शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition). In fact, this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) is an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogy text) including the following

#	सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names euological text)	नाम अनुक्रमाणिका  (nāma anukramāṇikā – name index)
1	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	190
2	श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) part of रुद्रयामल तन्त्र (rudrayāmala tantra)	47
3	श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma)	449

Etymologically, the term ‘दुर्गा (durgā)’ can be interpreted in multiple ways. For example, the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is so called because She had killed the demon by name “दुर्गम् (durgam)”. This fact is testified in the देवीमहात्म्यम्  (devīmahātmyam) which is part of the मत्स्य पुराण (matsya purāṇa).

Original	Transliteration	Translation
तत्रैव च वधिष्यामि दुर्गमाख्य महासुरम्। दुर्गादेवीति विख्यातं तन्मे नाम भविष्यति॥	tatraiva ca vadhiṣyāmi durgamākhya mahāsuram। durgādevīti vikhyātaṃ tanme nāma bhaviṣyati॥	There itself I shall slay a great asura by name durgaman. Then I shall get the famous name of Goddess Durga. -translation by S. Sankaranarayanan
Sanskrit Reference: देवीमहात्म्यम् (devīmahātmyam) (11.50)

While this is more like a transactional (incidental) interpretation, there is a more deeper interpretation underlying this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess), according to which she is so called because she is considered to be “difficult to be accessed”. Here the name दुर्गा (durgā) is derived from the roots दुर् (dur - difficult) &  गं (gaṃ - to pass) and hence means the दुर्गा (durgā – impassable / in-accessible). In other words, the name represents a kind of “fortress”. 

Original	Transliteration	Translation
मेधाऽसि देवि विधिताखिल शास्त्रसारा दुर्गाऽसि दुर्गभवसागरनौरासङ्गा। श्रीः कैटभारिहृदयैककृताधिवासा गौरी त्वमेव शशिमौलीकृतप्रतिष्ठा॥	medhā'si devi vidhitākhila śāstrasārā durgā'si durgabhavasāgaranaurāsaṅgā। śrīḥ kaiṭabhārihṛdayaikakṛtādhivāsā gaurī tvameva śaśimaulīkṛtapratiṣṭhā॥	O Devi, Though are verily Gowri, established by the moon-crested Shiva. Lakshmi who has taken abode soley in the heart of Vishnu, the enemy of Kaithabha; Sarasvati, the intellect knowing the essence of all Shastras; Durga seated unattached , the boat for crossing the unformidable sea of existence. -translation by S. Sankaranarayanan
Sanskrit Reference: देवीमहात्म्यम् (devīmahātmyam) (4.11)

Again, in the sacred लक्ष्मी तन्त्र (lakṣmī tantra), which is part of the पाञ्चारात्र आगम (pāñcārātra āgama),  where it is further testified thus:

Original	Transliteration	Translation
महत्वाञ्च महामाया मोहना मोहिनी मता। दुर्गा च दुर्गमत्वेन भक्तरक्षाविधेरपि॥	mahatvāñca mahāmāyā mohanā mohinī matā। durgā ca durgamatvena bhaktarakṣāvidherapi॥	As i am great (all-pervading), I am called Mahāmāyā; since I bewitch all, I am called Mohinī . I am called Durgā as I am difficult to reach, and also because I save my devotees. -translation by Sanjukta Gupta
Sanskrit Reference: लक्ष्मी तन्त्र (lakṣmī tantra) (4.46)

Please be noted that amongst her various names, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is also specially glorified as श्री चण्डिकादेवी / चण्डी (śrī caṇḍikādevī / caṇḍī – indignant goddess) because of the nature of her righteous indignation. Etymologically, the name is derived from the term चण्ड (caṇḍa - angry). The importance of this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) can be understood from the fact that it is also an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogical text) including

#	सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names euological text)	नाम अनुक्रमाणिका (nāma anukramāṇikā – name index)
1	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	755
2	श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) part of रुद्रयामल तन्त्र (rudrayāmala tantra)	17
3	श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma)	253

According to शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition), she manifests Herself as नवदुर्गा (navadurgā) corresponding to each day of the नवरात्र (navarātra – nine nights). Of course, the नवदुर्गा (navadurgā) are not identified by single list of names as there are different naming conventions followed by different schools.

    And according to the श्री विद्या मन्त्रयोग उपासन शास्त्र (śrī vidyā mantrayoga upāsana śāstra) belonging to the नादान्त दर्शन (nādānta darśana – philosophy of sonic emdpoint),  there is a नवाक्षरबीज मन्त्र (navākṣarabīja mantra – nine syllabled seed mantra) associated with the नवदुर्गा उपासन साधन (navadurgā upāsana sādhana – nine durga contemplation technique). The following table provides an easy reference for such alternate mappings

#	बीज मन्त्र (bīja mantra – seed hymn)	पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess)
		Alternate -1	Alternate -2	Alternate -3	Alternate -4
1	ऐं (aiṃ)	महाविद्या (mahāvidyā)	शैलपुत्री (śailaputrī)	जया (jayā)	वन दुर्गा (vana durgā)
2	ह्रीं (hrīṃ)	महातन्त्री (mahātantrī)	ब्रह्मचारिनी (brahmacārinī)	विजया (vijayā)	आसुरी दुर्गा (āsurī durgā)
3	क्लीं (klīṃ)	चण्डि (caṇḍi)	चन्द्रघन्टा (candraghanṭā)	बद्रा (badrā)	वाहिनी दुर्गा (vāhinī durgā)
4	चा (cā)	सप्तषती (saptaṣatī)	कूष्माण्डी (kūṣmāṇḍī)	बद्रकाली (badrakālī)	शूलिनी दुर्गा (śūlinī durgā)
5	मुं (muṃ)	मृतुसञ्जीविनी (mṛtusañjīvinī)	स्कन्तमाता (skantamātā)	सुमुखी (umukhī)	शान्ति दुर्गा (śānti durgā)
6	डा (ḍā)	महाचण्डि (mahācaṇḍi)	कात्यायनी (kātyāyanī)	दुर्मुखी (durmukhī)	शबरि दुर्गा (śabari durgā)
7	यै (yai)	रूपदीपिका (rūpadīpikā)	कालरात्री (kālarātrī)	प्रज्ञ (prajña)	ज्वल दुर्गा (jvala durgā)
8	वि (vi)	चतुःषष्ट् योगिनी (catuḥṣaṣṭ yoginī)	महागौरी (mahāgaurī)	व्याग्रमुखी (vyāgramukhī)	लवन दुर्ग (lavana durga)
9	च्चे (cce)	पराचण्डि (parācaṇḍi)	सिद्धिप्रधा (siddhipradhā)	सिंहमुखी (siṃhamukhī)	दीप दुर्गा (dīpa durgā)

Again, these नवरात्र (navarātra – nine nights) are further classified, based on the  स्वभाव आध्यात्मीक शक्तिनाम् (svabhāva ādhyātmīka śaktinām – nature of spiritual energies), into three groups viz.

#	आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy)	पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess)	नाम अनुक्रमाणिका (nāma anukramāṇikā – name index)
			श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)
1	इच्चाशक्ति (iccāśakti – will power)	महाकाली (mahākālī)	751	71,319	796
2	क्रियाशक्ति (kriyāśakti – executive power)	महालक्ष्मी (mahālakṣmī)	210	3	795
3	ज्ञानशक्ति (jñānaśakti – gnostic power)	महा विद्या / सरस्वती (mahā vidyā /sarasvatī)	584 / 704	1/ 106, 133	967

कार्य अवस्थाः जीवस्य (kārya avasthāḥ jīvasya – effectual states of soul)

     Further in terms of the esoteric soteriological milestones relating to the कार्य अवस्थाः जीवस्य (kārya avasthāḥ jīvasya – effectual states of soul), based on the माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), each of the आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy) listed in the above grouping viz. इच्चा शक्ति (iccā śakti – will power), क्रिया शक्ति (kriyā śakti – executive power) & ज्ञान शक्ति (jñāna śakti – gnostic power) corresponds to जाग्रत् अवस्था (jāgrat avasthā - waking state), स्वप्न अवस्था (svapna avasthā  - dreaming state) & सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) respectively. And in terms of गायत्रीमन्त्र योग उपासन (gāyatrī mantra yoga upāsana) they correspond to त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances) viz. ‘अ (a)’, ‘उ (u)’ & ‘म् (m)’ which in turn corresponds to त्रिक लोकाः (trika lokāḥ - triple worlds) viz. भूः लोक (bhūḥ loka – physical realm), भुवः लोक (bhuvaḥ loka – psychic realm) & स्वः लोक (svaḥ loka – causal realm) respectively.

According to माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), तुरीय अवस्था (turīya avasthā – fourth state) is the transcendent whole, just as ‘ॐ (oṃ)’, the प्रणव मन्त्र (praṇava mantra), constitutes the corresponding to the  त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances).  Here, in the context of नवरात्र व्रत (navarātra vrata - nine nights vow), this transcendent whole is theologized as the श्री दुर्गादेवी (śrī durgādevī – invincible goddess). This fact is clearly even in the देवीमहात्म्यम् (devīmahātmyam) (4.11) quoted above.  Again, in terms of श्रीविद्या संप्रदाय (śrīvidyā saṃpradāya), the same is theologized as श्री ललिता त्रिपुरसुन्दरी (śrī lalitā tripurasundarī) who is राजराजेश्वरी त्रिलोकानाम् (rājarājeśvarī trilokānām – king of kings goddess of the triple worlds).

Interestingly, if we take only the अनन्य अक्षराणि  (ananya akṣarāṇi  - unique syllables) from the sacred पञ्चदशाक्षरी मन्त्र (pañcadaśākṣarī mantra – fifteen syllabled mantra) associated with श्रीविद्या पूजा (śrīvidyā pūjā – Sri Vidya worship) it also counts to नव (nava - nine), again mapping with the नव दुर्गा उपासन (nava durgā upāsana). Incidentally according to esoteric encoding scheme of कटपयादि सांख्य विद्या (kaṭapayādi sāṃkhya vidyā – counting science of Katapayadi), the name ‘चण्डी (caṇḍī)’ also encodes as नव (nava - nine) based on following derivation 

अक्षर (akṣara - syllable)	च (ca)	ण्डी (ṇḍī)	चण्डी (caṇḍī)
कटपयादि सङ्कूटन (kaṭapayādi saṅkūṭana – katyapadi encoding)	6	3	9

     The next important concept to understand is that based on the त्रिविध प्रकृति गुणाः (trividha prakṛti guṇāḥ - trifold material qualities), originally defined in the सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy) viz. तमो गुण (tamo guṇa – inert quality), रजो गुण (rajo guṇa – active quality) & सत्व गुण (satva guṇa – serene quality), each of the कार्य अवस्था जीवस्य (kārya avasthā jīvasya – effectual state of soul) mentioned above is further sub classified,

#	रात्रि (rātri - night)	गुण (guṇa –quality)	दुर्गा (durgā)	अवस्था (avasthā – state)
A	जाग्रत् अवस्था (jāgrat avasthā - waking state)
1	प्रथम रात्रि (prathama rātri - first night)	तमो गुण (tamo guṇa – inert quality)	वन दुर्गा (vana durgā)	जाग्रत् जाग्रति अवस्था (jāgrat jāgrati avasthā – waking in waking state)
2	द्वितीया रात्रि (dvitīyā rātri - second night)	रजो गुण (rajo guṇa – active quality)	आसुरी दुर्गा (āsurī durgā)	स्वप्न जाग्रति अवस्था (svapna jāgrati avasthā – dreaming in waking state)
3	तृतीया रात्रि (tṛtīyā tithi - third night)	सत्व गुण (satva guṇa – serene quality)	वाहिनी दुर्गा (vāhinī durgā)	सुषुप्ति जाग्रति अवस्था (suṣupti jāgrati avasthā – sleeping in waking state)
B	स्वप्न अवस्था (svapna avasthā - dreaming state)
4	चतुर्थी रात्रि (caturthī rātri - fourth night)	तमो गुण (tamo guṇa – inert quality)	शूलिनी दुर्गा (śūlinī durgā)	जाग्रत् स्वप्ने अवस्था (jāgrat svapne avasthā – waking in dreaming state)
5	पञ्चमी रात्रि (pañcamī rātri - fifth night)	रजो गुण (rajo guṇa – active quality)	शान्ति दुर्गा (śānti durgā)	स्वप्न स्वप्ने अवस्था (jāgrat svapne avasthā – dreaming in dreaming state)
6	षष्ठी रात्रि (ṣaṣṭhī rātri - sixth night)	सत्व गुण (satva guṇa – serene quality)	शबरि दुर्गा (śabari durgā)	सुषुप्ति स्वप्ने अवस्था (jāgrat svapne avasthā – sleeping in dreaming state)
C	सुषुप्ति अवस्था (suṣupti avasthā – sleeping state)
7	सप्तमी रात्रि (saptamī rātri - seventh night)	तमो गुण (tamo guṇa – inert quality)	ज्वल दुर्गा (jvala durgā)	जाग्रत् सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – waking in sleep state)
8	अष्टमी रात्रि (aṣṭamī rātri – eighth night)	रजो गुण (rajo guṇa – active quality)	लवन दुर्ग (lavana durga)	स्वप्न सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – dreaming in sleep state)
9	नवमी रात्रि (navamī rātri – ninth night)	सत्व गुण (satva guṇa – serene quality)	दीप दुर्गा (dīpa durgā)	सुषुप्ति सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – sleeping in sleep state)

    Thus, technically the नवरात्रि उपासन (navarātri upāsana – nine-night cotemplation) represents a gradual soteriological journey of the soul from its mundane empirical state of consciousness to higher spiritual realms. Its like a सोपान (sopāna - staircase) through which साधक (sādhaka - practitioner) can potentially ascend to various कार्य अवस्थाः जीवस्य (kārya avasthāḥ jīvasya – effectual states of soul), as depicted in the picture below

பரமபத சோபானம் (paramapada sOpānam – ladder to the divne feet)

In devotional mysticism, such a soteriological journey is referred as the “Dark Night of the Soul”. For example, श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya) belonging to the विशिष्टाद्वैत वेदान्त दर्शन (viśiṣṭādvaita vedānta darśana – qualified non-dualistic philosophy of final wisdom), the following नव आवरणम् (nava āvaraṇam - nine steps), that one needs to ascend in order to attain मोक्ष (mokṣa – liberation)

#	तिथि  (tithi - day)	Mystical milestone
1	प्रथम तिथि (prathama tithi - first day)	विवेक (viveka – discrimination)
2	द्वितीया तिथि (dvitīyā tithi - second day)	निर्वेद (nirveda - revulsion)
3	तृतीया तिथि (tṛtīyā tithi - third day)	विरक्ति (virakti - indifference)
4	चतुर्थी तिथि (caturthī tithi - fourth day)	भीति (bhīti - fear)
5	पञ्चमी तिथि (pañcamī tithi - fifth day)	प्रसाद हेतु (prasāda hetu -  purpose)
6	षष्ठी तिथि (ṣaṣṭhī tithi - sixth day)	उत्क्रमण पर्व (utkramaṇa parva – dying period)
7	सप्तमी तिथि (saptamī tithi - seventh day)	अर्चिरादि पर्वम् (arcirādi parvam – path of light period)
8	अष्टमी तिथि (aṣṭamī tithi – eighth day)	दिव्यदेश प्राप्ति (divyadeśa prāpti – access into divine abode):
9	नवमी तिथि (navamī tithi – ninth day)	प्राप्ति (prāpti - accomplishment)

    In the following verses from the epoch making work பரமபத சோபானம் (paramapada sōpānam – ladder to the divne feet), श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya) summarizes the above mentioned नव आवरणम् (nava āvaraṇam - nine steps)

Original	Transliteration	Translation
மண்ணுலகில் மயல் தீர்ந்து மனம் ததும்பி மன்னாத பயன் இகழ்ந்து மாலே யன்றிக் கண் இலது என்று அஞ்சி யவன் கழலே பூண்டு கடும் சிறை போய்க் கரை ஏறும் கதியே சென்று விண்ணுலகில் வியப்பு எல்லாம் விளங்கக் கண்டு விண்ணவர் தம் குழாங்களுடன் வேதம் பாடிப் பண்ணுலகில் படியாத விசையால் பாடும் பல்லாண்டே பல்லாண்டும் பாடுவோமே.	maṇṇulakil mayal tīrntu maṉam tatumpi maṉṉāta payaṉ ikaḻntu mālē yaṉṟik kaṇ ilatu eṉṟu añci yavaṉ kaḻalē pūṇṭu kaṭum ciṟai pōyk karai ēṟum katiyē ceṉṟu viṇṇulakil viyappu ellām viḷaṅkak kaṇṭu viṇṇavar tam kuḻāṅkaḷuṭaṉ vētam pāṭip paṇṇulakil paṭiyāta vicaiyāl pāṭum pallāṇṭē pallāṇṭum pāṭuvōmē.
Tamil Reference: பரமபத சோபானம் (paramapada sōpānam) (20)

नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy)

Again, in the In terms of श्रीविद्या संप्रदाय (śrīvidyā saṁpradāya), such a model of नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy) is alternatively represented as the नवावरणानि श्रीचक्रयन्त्रस्य (navāvaraṇāni śrīcakrasya – nine enclosures of sacred cycle).  Technically, the motif is a very complex geometrical structure containing a variety of geometrical shapes including multiple circles, squares, triangles and  curves.

The following verses from the esoteric text  तन्त्र राज तन्त्र (tantra rāja tantra) testify this fact

Original	Transliteration	Translation
गुरुराद्या भवेच्छशक्तिः सा विम्शर्मयी मता। नवत्वं तस्य देहस्य रन्ध्त्वेनाव्भासते॥	gururādyā bhavecchaśaktiḥ sā vimśarmayī matā| navatvaṁ tasya dehasya randhtvenāvbhāsate||	The master is the prmordial power; he is regarded as deliberation. The nine-fold charecters in the body is revealed by the nine apertures in the body. -translation by Prof. S.K. Ramachandra Rao
Sanskrit Reference: तन्त्र राज तन्त्र (tantra rāja tantra) (35)

In the above quoted verses, the nine-fold classification is traversed from inside-out direction, which signifies cosmic evolution from the fine to the gross states. When we walk through the same motif in the reverse direction (outside -> inside), it represents the cosmic involution or the awakening of the कुण्डलिनी (kuṇḍalinī) through the नवावरण चक्र (navāvaraṇa cakra – Nine ascending vortices). The following verses from the भाव्नोपणिषद् (bhāvanopaṇiṣad), considered to an authoritative text on the subject of the श्री चक्र (śrī cakra) very categorically declares in cryptic aphorisms thus, 

Original	Transliteration	Translation
तेन नवरन्धरूपो देहः॥ नवचक्रकरूपं क्षिचक्रकम्॥	tena navarandharūpo dehaḥ|| navacakrakarūpaṁ kṣicakrakam||	By him is the body constituted of the nine outlets. Sri Chakra is of the form of ninefold assemblies -translation by Prof. S.K. Ramachandra Rao
Sanskrit Reference: भाव्नोपणिषद् (bhāvanopaṇiṣad) (2,3)

श्री मुथुस्वाम्य् दीक्षितर् (śrī muthusvāmy dīkṣitar) a great doyen of Carnatic Music Composition, revered as one among the Holy Trinity in Music has composed soul rendering कीर्तन (kīrtana – genre/ tunes) of songs eulogical renderings to श्री ललिता परमेश्वरी / कमलाम्बिका (śrī lalītā parameśvarī /kamalāmbikā – Mother of the Divine Lotus) titled कमलाम्ब नवावरणं (kamalāmba navāvaraṇaṁ)

#	तिथि (tithi - day)	आवरण (āvaraṇa - stage)	चक्र (cakra - vortex)
1	प्रथम तिथि (prathama tithi - first day)	भूपुरं (bhūpuraṁ)	मूलाधार (mūlādhāra)
2	द्वितीया तिथि (dvitīyā tithi - second night)	शोडश दल पद्म (śoḍaśa dala padma)	स्वाधिष्ठान (svādhiṣṭhāna)
3	तृतीया तिथि (tṛtīyā tithi - third day)	अश्ट दल पद्म (aśṭa dala padma)	मणिपूर (maṇipūra)
4	चतुर्थी तिथि (caturthī tithi - fourth day)	चतुर् दशार (catur daśāra)	अनाहत (anāhata)
5	पञ्चमी तिथि (pañcamī tithi - fifth day)	बहिर् दशार (bahir daśāra)	विशुद्ध (viśuddha)
6	षष्ठी तिथि (ṣaṣṭhī tithi - sixth day)	अन्तर् दशार (antar daśāra)	आज्ञा (ājñā)
7	सप्तमी तिथि (saptamī tithi - seventh day)	अश्टार (aśṭāra)	मनस् चक्र (manas cakra)
8	अष्टमी तिथि (aṣṭamī tithi – eighth day)	त्रिकोण (trikoṇa)	सोम चक्र (soma cakra)
9	नवमी तिथि (navamī tithi – ninth day)	बिन्धु (bindhu)	सहस्रार पद्म  (sahasrāra padma – thousand petalled lotus)

A very detailed account of a souls progressive journey across these realms is very beautifully described in visual allegory in the ललितोपाक्याण (lalītopākyāṇa) part of the ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa). Similarly, the revered sage दुर्वास महऋषि (durvāsa mahaṛṣi)  in his highly valued masterpiece आर्य द्विशति (ārya dviśati) also called as ललिता स्तवरत्न (lalītā stavaratna) also provides a similar account of a pilgrim’s progress.

In all these cases, the final stage viz. दशमी तिथि (daśamī tithi – tenth  day) represents the highest state of spiritual consciousness that the soul finally attains – technically called as the निर्गुण अनुभोग सिद्धि (nirguṇa anubhoga siddhi). Again, in these ten stages are also referred as दश महा गुप्तविद्याः (daśa mahā guptavidyāḥ - ten supreme esoteric sciences) which are cryptically theologized as  काली (kālī), तारा (kālī), त्रिपुरसुन्दरी (tripurasundarī),  भुवनेश्वरी (bhuvaneśvarī), त्रिपुरभैरवी (tripurabhairavī) छिन्नमस्ता (chinnamastā), धूमावती (dhūmāvatī) & भगलामुखी (bhagalāmukhī) respectively.

दश कार्याणि (daśa kāryāṇi – tenfold acts)

Again according to the शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – philosophy of pure nondualstic final auspiscious accomplishment) based on the शैवागम संप्रदाय  (śaivāgama saṃpradāya) similar set of ten soteriological stages technically called दश कार्याणि (daśa kāryāṇi – tenfold acts) are modelled as the शिवालयमहोत्सव (śivālayamahotsava – grand shiva temple  festival)

#	तिथि (tithi - day)	उत्सव गत (utsava gata – ritual event)	आत्म भावकार्य (ātma bhāvakārya – soul’s experience roles)
1	प्रथम तिथि (prathama tithi - first day)	ध्वज रोहणम् / बीजाङकार्पणम् (dhvaja rohaṇam / bījāṅakārpaṇam – flag raising)	मूलाधार (mūlādhāra)
2	द्वितीया तिथि (dvitīyā tithi - second night)	सूर्य /चन्द्रप्रभ यात्रोत्सव (sūrya/candra prabha – Solar/Lunar  festive procession)	तत्त्व रूपम् (tattva rūpam – principle form)
3	तृतीया तिथि (tṛtīyā tithi - third day)	सिंह/अदिकार नन्दि वाहन (siṁha/adikāra nandi vāhana - lion / bull vehicle)	तत्त्व दर्शनं (tattva darśanaṁ - ontological vision)
4	चतुर्थी तिथि (caturthī tithi - fourth day)	शेश वाहन (śeśa vāhana – snake vehicle)	तत्त्व शुद्धि (tattva śuddhi – evolutes cleansing)
5	पञ्चमी तिथि (pañcamī tithi - fifth day)	ऋशब वाहन (ṛśaba vāhana – bull vehicle)	आत्म रूप (ātma rūpa -  soul form)
6	षष्ठी तिथि (ṣaṣṭhī tithi - sixth day)	गज वाहन (gaja vāhana – elephant vehicle)	आत्म दर्शन (ātma darśana – soul vision)
7	सप्तमी तिथि (saptamī tithi - seventh day)	रतोत्सव (ratotsava – chariot festival)	आत्म शुद्धि (ātma śuddhi – soul cleansing)
8	अष्टमी तिथि (aṣṭamī tithi – eighth day)	अश्व वाहन (aśva vāhana – horse vehicle)	शिव रूप (śiva rūpa – divine form)
9	नवमी तिथि (navamī tithi – ninth day)	भिक्शातन (bhikśātana – mendicancey)	शिव दर्शन (śiva darśana – divine vision)
10	दशमी तिथि (daśamī tithi – tenth  day)	तीर्तवारि हृदयम् (tīrtavāri hṛdayam – sacred dip)	शिव योग (śiva yoga – divine union)

பொம்மை கொலு (bomai kolu - doll display)

          

Original	Transliteration	Translation
நீயும் பொம்மை நானும் பொம்மை நெனச்சு பாத்தா எல்லாம் பொம்மை தாயின் மடியில் பிள்ளையும் பொம்மை தலைவன் முன்னே தொண்டனும் பொம்மை கோயிலில் வாழும் தெய்வமும் பொம்மை அதை கும்பிடும் மனிதர் யாவரும் பொம்மை	nīyum bom'mai nāṉum bom'mai neṉaccu pāttā ellām bom'mai tāyiṉ maṭiyil piḷḷaiyum bom'mai talaivaṉ muṉṉē toṇṭaṉum bom'mai kōyilil vāḻum teyvamum bom'mai atai kumpiṭum maṉitar yāvarum bom'mai
Tamil Reference: திரையிசை பாடல் (tiraiyicai pāṭal)

   

    So far, we have been discussing as to the काल आलोकन (kāla ālokana – temporal aspect) of the नवरात्र पूजा (navarātra pūjā – nine nights worship), we shall now take a quick look at its देश आलोकन (deśa ālokana – spatial aspect).  Please remember that in Hinduism, there are three major ritual traditions viz.

वेद संप्रदाय (veda saṃpradāya – vedic tradition) focusing on उपासन देवतानाम् (upāsana devatānām – worship of deities) that are formally invoked through यज्ञिय होमाः (yajñiya homāḥ - sacrificial oblations) based on formal rules prescribed in the sacred वेद शास्त्र (veda śāstra)

आगम संप्रदाय (āgama saṃpradāya) focusing on अर्चन देवतानाम् (arcana devatānām – praising of deities) that are formally consecrated as the अर्चावतार विग्रहाणाम् सार्वजनिक देवालयेषु (arcāvatāra vigrahāṇām sārvajanika devālayeṣu – iconographic incarnation of idols in public temples) based on formal rules prescribed in the sacred आगम शास्त्र (āgama śāstra).  These are specially designed for collective worship for the wider community of devotees in the society.

 तन्त्र संप्रदाय (tantra saṃpradāya) focusing on पूजा देवतानाम् (pūjā devatānām – worship of deities) that are formally consecrated as the अर्चावतार प्रतिमाम्  वैयक्तिक गृहेषु (arcāvatāra pratimām vaiyaktika  gṛheṣu – iconographic incarnation of images/pictures in private homes) based on formal rules prescribed in the sacred तन्त्र शास्त्र (tantra śāstra). These are specially designed for individual worship for the specific family members.

Thus while प्रतिष्ठा देवतानाम वैयक्तिक गृहेषु (pratiṣṭhā devatānāma vaiyaktika gṛheṣu – consecration of deities in private homes) is usually confined to प्रतिमाः (pratimāḥ - pictures) since there are very very strict rules of conduct and ritual protocols to be religiously complied with by the family members when it comes to formal विग्रह प्रतिष्टा (vigraha pratiṣṭā – idol consecration), that become practically difficult for many साधारन गृहस्थाः (sādhārana gṛhasthāḥ  - ordinary householders) to adhere with.

நவராத்திரி பொம்மை கொலு (navarātiri bommai kolu) is an honourable exception, wherein these rules are slightly relaxed (as the event is time-capsuled for a very short period), for the benefit of these साधारन गृहस्थाः (sādhārana gṛhasthāḥ  - ordinary householders).  That way, we are blessed during this season.

Traditionally, during this period it is customary among some families across India to celebrate what is called as பொம்மை கொலு (bommai kolu – doll festival) wherein dolls of various deities are consecrated in a series of steps and worshipped. Historically, this practice can be traced to नवदुर्ग उपासन (navadurga upāsana – contemplation of nine Durgas) practiced in the शाक्त मत संप्रदाय (śākta mata saṃpradāya – shakti theological tradition) wherein the dolls were predominantly confined to different forms of the goddess श्री दुर्गा देवी (śrī durgā devī). However, subsequently, over the years it was extended to include other देवताः (devatāḥ - deities) cutting across the शन्मत संप्रदाय (śanmata saṃpradāya – six religious traditions). Ideally each பொம்மை (bommai– doll) is religiously consecrated (spiritualized) according the rules prescribed in the तन्त्र शास्त्र (tantra śāstra).

 

आयुध पूजा (āyudha pūjā - instrument worship)

 

    One of the main events which is part of the नवरात्र पूजा (navarātra pūjā – nine nights worship) that needs special mention is the आयुध पूजा (āyudha pūjā- instrument worship). This event which is celebrated on the नवमी तिथि (navamī tithi – ninth day) encourages us to see the Omnipresent God in everything and everything in God. Personally, I strongly believe in the dictum that

Original	Transliteration	Translation
यदास्ति तत् सत्यम् यद् सत्यम् तत् ब्रह्म॥	yadāsti tat satyam, yad satyam tat brahma||	Whatever exists is real and whatever is existent is Brahman (God).
Sanskrit Reference: popular dictum

In other words,

• Everything is derived from God, stays in God and finally returns back to God. (God is the substratum or primary cause)

• Everything is made of God (God is the material cause of everything)

• Everything is made with God (God is the instrumental cause)

• Everything is created by God (God is the efficient cause)

The following verses testifies thus, 

Original	Transliteration	Translation
ॐ। एकम् एव अद्वितीयं ब्रह्म। तत् सत्-असत्-रूपं सत्-असत्-अतीतं। तद् बिहाय अन्यत् किञ्चित् न अस्ति। त्रिकाल-घृतं त्रिकाल-अतीतं वा सर्वं तु खलु एकं ब्रह्म। जगत्यां यत् किञ्च अणु वा महत् वा उदारं वा अनुदारं वा तत् ब्रह्म एव ब्रह्म एव। जगत् अपि ब्रह्म तत् सत्यं न मिथ्या॥	om| ekam eva advitīyaṁ brahma| tat sat-asat-rūpaṁ sat-asat-atītaṁ| tad bihāya anyat kiñcit na asti| trikāla-ghṛtaṁ trikāla-atītaṁ vā sarvaṁ tu khalu ekaṁ brahma| jagatyāṁ yat kiñca aṇu vā mahat vā udāraṁ vā anudāraṁ vā tat brahma eva brahma eva| jagat api brahma tat satyaṁ na mithyā||	OM. There is Brahman alone, the One without a second. Being and non-being are its forms and it is also beyond Being and Non-Being. There is nothing else except That. All that is contained in the three times and all that is beyond the three times is indeed that One Brahman alone. Whatever is in the universe, small or large, noble or mean, is Brahman alone, Brahman alone. The world is also Brahman. It is true, not false.
Sanskrit Reference: श्री अरविन्दोपनिषद् (śrī aravindopaniṣad) (1)

    

    Again, the noble mystic poet-saint நம்மாழ்வார் (nam'māḻvār) in his திருவாய்மொழி (tiruvāymoḻi) very categorically endorses this fact, 

Original	Transliteration	Translation
நாம் அவன் இவன்உவன் அவள்இவள் உவள்எவள் தாம்அவர் இவர்உவர் அதுஇது உதுஎது வீம்அவை இவைஉவை அவைநலம் தீங்கவை ஆம்அவை ஆயவை ஆய்நின்ற அவரே.	nām avaṉ ivaṉuvaṉ avaḷivaḷ uvaḷevaḷ tāmavar ivar'uvar atu'itu utu'etu vīmavai ivai'uvai avainalam tīṅkavai āmavai āyavai āyniṉṟa avarē.	We, the masculine beings over here, as well as those at a distance, near at hand and in.between, the feminine species similarly situated, all things collectively seen here, there and everywhere, what can be individually pointed out as this, that and the other, the non-sentient things, good, bad, perishable and imperishable, things that were, are and will be, all these subsist in Him (English Translation by Satyamurthy Iyengar)
Tamil Reference: திருவாய்மொழி (tiruvāimozhi) (1.1.4)

The आयुध पूजा (āyudha pūjā) festival reminds us to pay respects to every आयुध (āyudha - object / instrument/ tool) that we leverage in life. Every little thing in life is but a Divine Gift from the all. merciful God. Lets whole heartedly thank God.