The Scriptural Rationale Behind the Navaratra Vrat-Vidhi

The Scriptural Rationale Behind the Navaratra Vrat-Vidhi

‘अनाचारेण मालिन्यं अत्याचारेण मूर्खता । विचाराचारयोर्योगः सदाचारः स उच्यते ॥’ — that is, lack of conduct brings impurity to life, while excess of conduct brings foolishness. A harmonious blend of thought and conduct is called sadachar (righteous conduct). Whenever demons and danavas spread unrighteousness and tyranny on earth, the Primordial Divine Power assumed various forms as Durga, liberated righteous people from those crises, and established true religion and righteous conduct. The Durga festival, celebrated as a divine commemoration of the great deeds of the Goddess of Power, is observed throughout India in one form or another. Among the Durga worship observances performed during various seasons throughout the year, the Navaratra festival celebrated from the first to the ninth day of the bright fortnight of Ashwin in autumn is especially significant. This is because, according to the verse in the Shri Durga Saptashati—‘शरत्काले महापूजा क्रियते या च वार्षिकी ॥’ (12.12)—the Goddess herself prescribed the importance of this autumnal festival (great worship). The autumn festival is observed as a family tradition in most households across India. Since this festival lasts nine days, it is called ‘Navaratra’. During this period, Durga worship is performed in the form of one’s family deity—for example, Tulja Bhavani, Saptashrungi-nivasini, Karvir-nivasini, Ekavira, Kamakshi, Renuka, and so on.

In Navaratra, four important elements are the nandadip (perpetual lamp), the ghat (sacred pot), the flower garland, and seed-sowing (the ‘field’); each symbolizes some principle. In this connection, the nandadip represents the Goddess who is the embodiment of knowledge; the ghat represents our perishable body; the water in the pot represents the consciousness within it; the flower garland represents the thread of human life made fragrant by good deeds; and seed-sowing symbolizes new creation. If these are reviewed together from the perspective of their esoteric meaning, a sublime concept emerges.

According to the narrative behind the autumn Navaratra, the Goddess fought for nine days and slew Mahishasura. Even today, this Mahishasura, in the form of some vice or another, holds sway to a greater or lesser degree in the ordinary human mind, and it is he who causes human degradation. In keeping with the purpose of Navaratra, we must eliminate that Mahishasura in the form of our vices. Just as the Goddess destroyed Mahishasura after a nine-day battle, if one resolves to destroy the demons in the form of the six vices within oneself and worships the Goddess to the best of one’s ability during the nine days of Navaratra, that goal is certainly achieved. For this reason, in the ghatasthapana of Navaratra, a clay pot is taken as a symbol of our body, which is subject to vices and perishable, and through water, consciousness in the form of Varuna is established within it. This pot is placed near the Goddess—that is, beside the nandadip, which represents the Goddess. Nearby, on a wooden plank with a clay platform, seed-sowing is performed as a symbol of new creation. Here, the merging of the human body into clay and its re-creation from clay indicates the reality of the cycle of creation. During those nine days, on the one hand, the demons in the form of the six vices are being destroyed, while on the other, through the seeds sown, the upliftment of living beings takes place like new sprouts. (Wheat sprout juice contains an invaluable store of highly nourishing vitamins, and its regular consumption slows the aging process.) During these nine days, a garland is tied every day. Through this thread-like garland, it is signified that the individual soul of the worshipper remains connected to the body, which is the pot. Just as an embryo in the womb successfully comes to birth after nine months of arduous austerities, so too, after this nine-day battle, the demons of lust and anger within the worshipper are destroyed, and the worshipper is, as it were, born anew. The victory over the asuric tendencies within oneself is celebrated on Vijayadashami, which follows Navaratra.

From ancient times, the Navaratra festival has been observed by all the varnas in Hinduism according to their respective traditions. The Kshatriyas would begin a campaign after crossing the frontier in order to destroy enemies with asuric tendencies who endangered religion. The practice of bali (sacrifice) during Navaratra was probably established by society to provide inspiration for this task. However, considering the changed social structure of today, what is expected of people of all varnas is not animal sacrifice but the subduing of the asuric tendencies within oneself; hence, the rejection of violence at all levels is the true practice of religion. ‘धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः । धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥’ (Manusmriti 6.92) — that is, fortitude, forgiveness, self-restraint, non-stealing, purity, control of the senses, wisdom, knowledge, truth, and freedom from anger are the ten characteristics of religion. Any religious practice that does not meet the above criterion should be deemed outside the scriptures, and it should be reformed in the right direction.

Following the model of the autumn Navaratra, the festivals of other deities—such as Rama, Narasimha, Krishna, Venkatesh, the Jyotirlingas, Siddhanath, Vitthal, Mallari, Datta, and goddesses such as Shakambhari—that came into practice in other periods also came to be called ‘Navaratra’. Although the word ‘nava’ in ‘Navaratra’ is a numeral, the observance of the vrat in these Navaratras is not necessarily nine days long. Generally, this period ranges from six to twelve days. This is because the avataric deeds of these various deities occurred for one reason or another. Chiefly, these deities assumed avatars to protect devotees from demons or to avert calamities that had befallen devotees. The Navaratra of each deity is observed according to the length of time required for the completion of that avataric deed.

If the Navaratra festival is celebrated keeping the above original concept in mind, not only will a person’s tendency toward vice diminish and their spiritual progress occur, but society as an institution will also become healthier and more unified.

What Are the Important Elements of the Navaratra Rituals? How Should One Conduct Oneself? What Is the Remedy If Impurity (Ashoucha) Occurs During Navaratra?

The rituals of Navaratra: On the first day of Navaratra, clean the deity’s room and shrine, and perform the unmarjan (cleansing) of the deity’s idol. Thereafter, after making the resolve (sankalpa), perform the ghatasthapana (establishment of Varuna), the establishment of the platform (vedika), and then the establishment of the lamp. Then perform the main deity’s worship with the sixteen offerings (shodashopachara puja), including ablution. On a platform made of rice and betel leaves in a copper plate, install the deity’s idol, and then tie the garland. At midday, offer the mahanaivedya and perform the arati, and according to custom, offer food to married couples, unmarried girls, and so on. During the festival period, every day sprinkle water with flowers (jalaprokshan), perform the worship and garland-tying, and worship the Goddess to the best of one’s ability.

On the day of the Navaratra uthapana (conclusion), after the worship with water-sprinkling, garland-tying, and the usual worship of the Goddess, pray, ‘Mother, forgive me’ or ‘O God, forgive me.’ Then proclaim the deity’s name (for example, ‘Durgayai namah’, ‘Venkateshaya namah’, ‘Mallari-martandaya namah’), offer a flower to the deity’s northeast direction, and slightly move the deity’s idol in that direction. Since the Navaratras of Venkatesh and Jotiba fall during the Goddess’s autumn Navaratra, the custom is to conclude both Navaratras on Dashami. After concluding the Navaratra, sprinkle rice grains (akshata) on the pot, the sprouts in the field, and the garlands, and after their immersion, sprinkle the water from the pot on everyone in the house. Thereafter, arrange a meal for married couples and unmarried girls, and according to the availability of time, perform the deity’s worship with the sixteen offerings and cleansing either that same day or the next day.

Conduct during Navaratra: From the perspective of the Dharmashastras, in the ideal code of conduct, things prohibited at all times—such as backbiting, theft, speaking falsehood, and quarreling—are to be completely avoided. Since the mind’s sensitivity is heightened during religious occasions, the impressions of any unpleasant or sweet events are immediately engraved upon the mind. Therefore, one should be careful that the above prohibited things do not occur, at least during religious occasions. Similarly, prohibited foods, non-vegetarian food, and consumption of alcohol should be strictly avoided.

In the case of the Navaratra vrat, since the desire expressed in the resolve is of a very high order, conduct that supports it has extraordinary importance. In addition to the above code of conduct, this conduct includes some other vrat-related rules. These rules of vrat conduct apply to all family members in the house along with the performer. However, in today’s fast-paced life, due to lack of space and time, and because they are impractical in the modern context, strict observance of all these things can sometimes be inconvenient and burdensome. In such cases, it is appropriate to classify the observances into mandatory conduct and conditional conduct (to be done according to circumstances). In the mandatory conduct, all members of the household should avoid prohibited foods (such as onion, garlic, stale food, etc.), not cut the hair on the head, and married couples should avoid sharing the same bed. In addition, the mandatory conduct to be observed by the performers (both husband and wife) includes not eating food cooked by others, not sleeping on a bed or mattress, not sleeping during the day, and fasting to the best of one’s ability. In the conditional conduct to be observed by all family members, there is the inclusion of not shaving (only trimming the beard and mustache), not traveling, and not wearing footwear. In the present times, it is advisable to make decisions regarding these matters according to circumstances. Even if the performer husband and wife are fasting, the usual food offering (naivedya) should still be shown to the deities. In such a case, that prasad can be taken by other members of the family.

The observance of rules such as not wearing footwear and not sleeping on a mattress in the above code of conduct is a kind of austerity, and within this practice of austerity, some other traditional rules can be included according to one’s physical capacity. Through this practice of austerity, one not only reaps the abundant fruits of Navaratra but also develops one’s personality.

Navaratra is a family tradition (kuladharma), and if it is observed tirelessly without a break, the protective canopy of the family deity remains over that family. Consequently, spiritual, divine, and physical calamities generally do not befall that household, and even if they do, they become bearable and are easily resolved. If Navaratra is to be restarted after a long break of many years, one should go to the original place of the family deity and make a prayer, and begin the Navaratra festival from that year. For the removal of the fault of discontinuity, one should perform purificatory worship such as chanting the deity’s name to the best of one’s ability, reciting the Saptashati, Pavaman/Vishnu Sahasranama, or Rudra, and if possible, perform svahakara (fire offerings) of Chandi, Pavamana, or Rudra. In families that have separated, like other family traditions, the Navaratra festival too needs to be observed independently.

Impurity (Ashoucha) during Navaratra: Regarding Navaratra and impurity (ashoucha—death pollution or birth pollution), three possibilities arise:

If Navaratra arrives while impurity is ongoing, begin the vrat observances such as fasting, and start the Navaratra by performing the ghatasthapana as soon as the impurity ends. In such a case, even though the duration of the Navaratra festival is reduced, the observance of Navaratra is appropriate.

If impurity occurs while Navaratra is ongoing, have the daily rituals of Navaratra such as worship and garland-tying, as well as the Navaratra uthapana, performed by an unmarried son in the house, the family priest, or a close relative/friend. In such a case, since a naivedya of cooked food from one’s own house or another’s house (food cooked by others) is not permissible, offer milk and sugar instead. Do not allow a break in one’s own vrat observances such as fasting. If the impurity ends before the conclusion of Navaratra, perform the above rituals oneself in the usual manner for the remaining days.

If a death occurs in the house on the first day of Navaratra before the ghatasthapana, and the impurity lasts until the end of Navaratra, then since the scriptures do not permit any deity-related rituals until the sapindikarana is performed, the Navaratra festival cannot be observed. However, the vrat observances of a fasting nature should be followed. After the impurity ends, since the Navaratra has been interrupted, perform worship with a great ablution (mahabhisheka) and a concluding rite (samardhana).

Shraddha during Navaratra: On the first day of the autumn Navaratra, there is the matamaha-shraddha (rite for the maternal grandfather). On this day, a married woman with a son gets the opportunity to offer homage to her deceased father in the form of the dauhitra-shraddha.