Navaratri Sadhana : The Bestower of Celestial Boons
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The festivals of Navaratri are auspicious occasions for the purpose of sadhana. They fall around the two main six-monthly equinoctial divisions of the year and have special temporal and spiritual significance. The importance of morning and evening sandhya (specific prayer-rituals) at the junctures of day and night in daily life is also because of this. The wise do not waste this time in eating, sleeping and other mundane affairs. Rather they use this time for prayers and meditation like sandhya-vandan, self-contemplation and self-refinement, because at a subtle level these times are so charged with harmonizing vibrations that even small effort in sadhana bear extraordinary fruit.
During this auspicious confluence of seasons, the subtle nature undergoes great changes. In the Puranas, it is even held that the seasons remain in a state of menstruation for the nine days. Just as a menstruating woman has to observe a certain discipline about food, thoughts and conduct, even so during the transitional time-slots of dawn and dusk, one ought to remain in a calm and receptive mental and physical condition. According to arogyashastra (the normative science of health), too, this nine-day period generates a tidal wave in the physical life force, which nullifies and expels whatever toxic elements had accumulated in the body during the preceding six months on account of irregularities in food and living schedule. Routine bodily imbalances like fever, cough, cold, etc. should be considered a natural symptom of this elimination process. Similarly, there is an enhanced flow of vital spiritual energy all around during the Navaratri period. Therefore, sadhana done during this period fructifies with multiple benefits ranging from expulsion of toxic wastes from the body and mind to the bestowal of divine gifts of fulfillment of noble aspirations. Those with intuitive insight (prajna) never miss the special occasion of Shakti- sadhana (Shakti - the energy aspect of Divinity) during the Navaratri Parvas.
This sadhana takes different forms. The devotees of Ram read the Ramayana while that of Krishna, the Gita or Srimadbhagvat. The Devi-worshippers devote themselves to different forms of Durga-stuti. Ascetics undertake rigorous penance and austeristies. In tantric cults, Shava- sadhana (sadhana with a corpse), Kumari-pujan (worship of a maiden), Kundalini-jagaran (awakening the kundalini), chakra-vedhan (piercing extra-sensory energy centres) and other such practices are especially undertaken during this period.
The prajna-parijans perform the mini anusthana of Gayatri sadhana in the form of 24 thousand mantra-japas.
It is necessary to grasp the essence of Navaratri - anusthana propounded by our rishis. According to them, Navaratri symbolizes the nine doors or sense organs, which are situated in the Ayodhya of the human body. Through misuse or abuse, bred by ignorance, they are clogged with dross. Hence, through anusthana, we have to reflect on all the doors (one door each night) and by cleansing them awaken the divine potencies latent in them. Indeed, this is the real meaning of Navaratri - sadhana. For want of self-restraint and discipline, all the inner energy gets drained out of these outlets making the individual emaciated, feeble and poor. Through sadhana, this wasteful discharge of energy is checked and the purpose of Shakti- sadhana fulfilled.
In the anusthana, the sadhak, with solemn inner determination, conducts himself within a set frame work of discipline and austerities and adopts a specific method of upasana (worship). He thereby engages in refining and purifying his inner-self. In the course of mini Gayatri anusthana of 24 thousand japas, a daily japa of 27 rosaries of the mantra recitation is prescribed which, at normal pace, is completed in 3 to 4 hours. If a novice is unable to recite the full Gayatri mantra, he can still complete the requisite number of japas with the five-syllable Gayatri "Om bhurbhuva sva". This takes only one hour daily. The Navaratri - sadhana done with reverential faith (Shraddha) fructifies with miraculous effects with respect to self-elevation. This is because Gayatri is the supreme creative energy, which bestows virtuous qualities and enhances the elements of divinity and spirituality in the body, mind and soul of the sadhak. This is the royal highway to self-realization.
A question may arise here that Navaratri is associated with the worship of Durga and so, how is Gayatri anusthana related with it. One should know that Durga - Mahakali is a form of Gayatri Mahashakti. Durga is the name of the form of the supreme force that destroys whatever is base, evil and dark. The worship of Durga in her nine external forms is done precisely with a view that she destroys the vices, which have taken root in our sense-consciousness. It is the sinful tendencies / instincts of man that are the Mahisasur (the buffalo-demon). In Navaratri, an attempt is made to restrain and throw out of our psyche those tendencies through mental resolve and regulated conduct. A self-controlled and purified soul is endowed with the power of Durga, Mahakali or Gayatri. This very force, upon refinement of inner consciousness, becomes the destroyer of Mahisasur (mahisasur mardini).
During Navaratri anusthana, meditation is sought to be intensified and focused with japa to maintain the flow of mind towards deeper and higher rages of consciousness. In sakara upasana or worship of a visible form of Divinity, contemplation is on the Idol of Gayatri or the Gurusatta, while worshippers of the nirakara (indeterminate or attributeless) concentrate on the Sun and its radiating rays as Gayatri Shakti. When the appropriate mood is achieved, the mind turns effortlessly to the Mother-sentiment (Matribhava), lips continue automatically with the japa and the fingers with the beads of rosary, and the mind is absorbed in receiving uninterrupted affection and energy from the Mother. In this period, one should specially engage in introspection.
The mind should be kept free from anxieties and distractions as for as possible. In introspection, there should be an attempt to evaluate the direction of life led so far, to consciously be aware of the negativities within oneself and to outline concrete course of action for their rectification through self-refinement and penance. A firm resolve should be made to inculcate the qualities of excellence and goodness in life. An effective programme should be chalked out for integration of the elements of sadhana, svadhyaya (study and contemplation), sanyam (self-control) and seva (service of the needy) in life so that there emerges a composite way of life in which self-development goes side-by-side with due observance of familial and social responsibilities. Thus, if a clearer and better outline of the future course of life could be formed and confidence be generated to implement it during Navaratri sadhana, it should be deemed that one has received an immediate prasada (divine grace) of Mother Gayatri. It should be clearly understood that only through noble deeds could we actualize our higher potentials and be the rightful recipients of Gods grace.
Some basic rules of Navaratri sadhana should be strictly followed. Important ones among these are fasting, continence, sleeping on a hard bed, not taking service from others, and keeping the daily routine well regulated and disciplined.
These apart, at the mental plane, too, one should try to remain in an exalted state of happiness, goodwill, calm, peace and contemplation. Even while engaged in meeting your normal daily obligations, the sadhak should remain immersed in Ista-remembrance and keep oneself free from envy, jealousy, idle-gossip and slander. Maintain your mental poise even in adverse circumstances.
All creatures of the world are the progeny of Mother Gayatri. The Mother indwells all. This awareness should be the basis of all activities of the sadhak while heading the path of sanyam, svadhyaya, sadhana and seva and inspiring others, too, to do the same.
The Navaratri sadhana completed in this lofty state of mind and within the framework of the above mentioned prescriptions will certainly prove to be the bestower of heavenly blessings of Gayatri Mahashakti and Gurusatta on the sadhak.
The sadhak must participate in the Havana (offerings into the sacred yagya-fire) on the purnahuti day praying for universal peace, well-being, and happiness with every oblation.
During this auspicious confluence of seasons, the subtle nature undergoes great changes. In the Puranas, it is even held that the seasons remain in a state of menstruation for the nine days. Just as a menstruating woman has to observe a certain discipline about food, thoughts and conduct, even so during the transitional time-slots of dawn and dusk, one ought to remain in a calm and receptive mental and physical condition. According to arogyashastra (the normative science of health), too, this nine-day period generates a tidal wave in the physical life force, which nullifies and expels whatever toxic elements had accumulated in the body during the preceding six months on account of irregularities in food and living schedule. Routine bodily imbalances like fever, cough, cold, etc. should be considered a natural symptom of this elimination process. Similarly, there is an enhanced flow of vital spiritual energy all around during the Navaratri period. Therefore, sadhana done during this period fructifies with multiple benefits ranging from expulsion of toxic wastes from the body and mind to the bestowal of divine gifts of fulfillment of noble aspirations. Those with intuitive insight (prajna) never miss the special occasion of Shakti- sadhana (Shakti - the energy aspect of Divinity) during the Navaratri Parvas.
This sadhana takes different forms. The devotees of Ram read the Ramayana while that of Krishna, the Gita or Srimadbhagvat. The Devi-worshippers devote themselves to different forms of Durga-stuti. Ascetics undertake rigorous penance and austeristies. In tantric cults, Shava- sadhana (sadhana with a corpse), Kumari-pujan (worship of a maiden), Kundalini-jagaran (awakening the kundalini), chakra-vedhan (piercing extra-sensory energy centres) and other such practices are especially undertaken during this period.
The prajna-parijans perform the mini anusthana of Gayatri sadhana in the form of 24 thousand mantra-japas.
It is necessary to grasp the essence of Navaratri - anusthana propounded by our rishis. According to them, Navaratri symbolizes the nine doors or sense organs, which are situated in the Ayodhya of the human body. Through misuse or abuse, bred by ignorance, they are clogged with dross. Hence, through anusthana, we have to reflect on all the doors (one door each night) and by cleansing them awaken the divine potencies latent in them. Indeed, this is the real meaning of Navaratri - sadhana. For want of self-restraint and discipline, all the inner energy gets drained out of these outlets making the individual emaciated, feeble and poor. Through sadhana, this wasteful discharge of energy is checked and the purpose of Shakti- sadhana fulfilled.
In the anusthana, the sadhak, with solemn inner determination, conducts himself within a set frame work of discipline and austerities and adopts a specific method of upasana (worship). He thereby engages in refining and purifying his inner-self. In the course of mini Gayatri anusthana of 24 thousand japas, a daily japa of 27 rosaries of the mantra recitation is prescribed which, at normal pace, is completed in 3 to 4 hours. If a novice is unable to recite the full Gayatri mantra, he can still complete the requisite number of japas with the five-syllable Gayatri "Om bhurbhuva sva". This takes only one hour daily. The Navaratri - sadhana done with reverential faith (Shraddha) fructifies with miraculous effects with respect to self-elevation. This is because Gayatri is the supreme creative energy, which bestows virtuous qualities and enhances the elements of divinity and spirituality in the body, mind and soul of the sadhak. This is the royal highway to self-realization.
A question may arise here that Navaratri is associated with the worship of Durga and so, how is Gayatri anusthana related with it. One should know that Durga - Mahakali is a form of Gayatri Mahashakti. Durga is the name of the form of the supreme force that destroys whatever is base, evil and dark. The worship of Durga in her nine external forms is done precisely with a view that she destroys the vices, which have taken root in our sense-consciousness. It is the sinful tendencies / instincts of man that are the Mahisasur (the buffalo-demon). In Navaratri, an attempt is made to restrain and throw out of our psyche those tendencies through mental resolve and regulated conduct. A self-controlled and purified soul is endowed with the power of Durga, Mahakali or Gayatri. This very force, upon refinement of inner consciousness, becomes the destroyer of Mahisasur (mahisasur mardini).
During Navaratri anusthana, meditation is sought to be intensified and focused with japa to maintain the flow of mind towards deeper and higher rages of consciousness. In sakara upasana or worship of a visible form of Divinity, contemplation is on the Idol of Gayatri or the Gurusatta, while worshippers of the nirakara (indeterminate or attributeless) concentrate on the Sun and its radiating rays as Gayatri Shakti. When the appropriate mood is achieved, the mind turns effortlessly to the Mother-sentiment (Matribhava), lips continue automatically with the japa and the fingers with the beads of rosary, and the mind is absorbed in receiving uninterrupted affection and energy from the Mother. In this period, one should specially engage in introspection.
The mind should be kept free from anxieties and distractions as for as possible. In introspection, there should be an attempt to evaluate the direction of life led so far, to consciously be aware of the negativities within oneself and to outline concrete course of action for their rectification through self-refinement and penance. A firm resolve should be made to inculcate the qualities of excellence and goodness in life. An effective programme should be chalked out for integration of the elements of sadhana, svadhyaya (study and contemplation), sanyam (self-control) and seva (service of the needy) in life so that there emerges a composite way of life in which self-development goes side-by-side with due observance of familial and social responsibilities. Thus, if a clearer and better outline of the future course of life could be formed and confidence be generated to implement it during Navaratri sadhana, it should be deemed that one has received an immediate prasada (divine grace) of Mother Gayatri. It should be clearly understood that only through noble deeds could we actualize our higher potentials and be the rightful recipients of Gods grace.
Some basic rules of Navaratri sadhana should be strictly followed. Important ones among these are fasting, continence, sleeping on a hard bed, not taking service from others, and keeping the daily routine well regulated and disciplined.
These apart, at the mental plane, too, one should try to remain in an exalted state of happiness, goodwill, calm, peace and contemplation. Even while engaged in meeting your normal daily obligations, the sadhak should remain immersed in Ista-remembrance and keep oneself free from envy, jealousy, idle-gossip and slander. Maintain your mental poise even in adverse circumstances.
All creatures of the world are the progeny of Mother Gayatri. The Mother indwells all. This awareness should be the basis of all activities of the sadhak while heading the path of sanyam, svadhyaya, sadhana and seva and inspiring others, too, to do the same.
The Navaratri sadhana completed in this lofty state of mind and within the framework of the above mentioned prescriptions will certainly prove to be the bestower of heavenly blessings of Gayatri Mahashakti and Gurusatta on the sadhak.
The sadhak must participate in the Havana (offerings into the sacred yagya-fire) on the purnahuti day praying for universal peace, well-being, and happiness with every oblation.