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Devi durga uma
Devi durga uma
Durga is not merely an idol, nor is she only a goddess. She is a consciousness, a profound awareness. In every act of worship, and especially during Durga Puja, this consciousness manifests as the Mahapuja—the great worship. All the virtuous actions we perform, when gathered together, find their embodiment in a single form, and that form is Durga. When I wrote and pronounced the Vedic phrase “dayadīrgha goyre” with care, it felt as though all misfortunes of the world entered my house, only to be transformed and transcended through devotion.
Our Durga is intimately connected to our lives. She is not a distant, abstract deity or the cosmic Mahishasura-mardini. She is the daughter of our home, our own Uma, who comes to us as a living presence. It has been said that all worship is an early invocation—an akal bodhan. No matter when one performs the puja, it is the devotion of the body, mind, and spirit that matters. Those who attempt to perform Durga Puja without proper recitation or offering do not truly observe it; offerings, especially during Sandhi Puja, are essential.
The celebrations are accompanied by music and festivity. Today, being the fifth day of Durga Puja, the air is filled with anticipation. Mahamandaleshwar Swami Paramatmananda Maharaj joins in discussion, bringing insight into the deeper significance of the festival. By the grace of the Mother, today is Shubha Durga Panchami, and the Bodhon, the ceremonial awakening of the goddess, begins in the evening. The atmosphere is permeated with the scent of worship, the sound of drums and bells, and a palpable sense of maternal energy. Everywhere, it feels as if only the Mother is present.
But one may ask, where did Durga come from, and what does her name mean? Before delving into the meaning, it is customary to remember and invoke her with reverence: “Namo Mahadev, Shiba Satamah, Namo Prakrit Bhadra, Niyata Pranata… Namo Namo Durga, Durga Para.” This invocation honors Durga as the ultimate refuge and embodiment of spiritual accomplishment.
The question of who Durga is has fascinated sages for millennia. In the Chandi text, an episode describes two lost, bewildered souls—a king and a merchant—who have been betrayed and stripped of their possessions. The king has lost his kingdom, wealth, and power due to the treachery of his minister and wife. Wandering in despair through the forest, he meets the merchant, who has also lost everything, including his business and social standing. Both men, though broken and grieving, cannot stop thinking of those who caused them harm.
In the forest, perhaps by the will of the Mother, they encounter a sage, Medhas, sitting in serene meditation. They ask him why they continue to suffer, why their thoughts are so tormented by those who hurt them. Medhas replies that their troubles arise due to Mahamaya—the great illusion of the world. There is a goddess whose power causes the mind to experience such disturbances, and understanding her is the path to liberation.
Tracing further back to the Vedic era, we find the first mention of a goddess named Durga in the Rigvedic hymns: “Agni-bharana tapasajalanti, Bairachaning karmaphali, Sujus Durga de saranam, Mahaprapade sutasiddhataram.” Here, Durga is depicted as the concentrated essence of penance, the results of righteous deeds, and the ultimate refuge. She is the one who vanquishes evil and grants protection to those devoted to her.
The very word “Durga” has layers of meaning. In the Vedic lexicon, it is composed of parts that symbolize destruction of obstacles and evil. She destroys the Asuras, removes hindrances, cures diseases, eradicates sins, removes fear, and liberates from enemies. Thus, Durga is the embodiment of all protective, restorative, and purifying energies. Worshiping her allows one to attain all these benefits.
Durga is not just a figure; she is a consciousness that reflects our own inner being. When we recognize ourselves in her, when we see our own essence mirrored in Durga, we grasp her presence. She has a prescribed form and ritual lineage, a Shastric tradition, which has been observed by sages since ancient times.
In the times of the sage Katyayana, all the deities had lost their power and were wandering, distressed and powerless. They gathered their collective energy, which took the form of a beautiful young maiden—the goddess Katyayani. She became the manifestation of Durga, the awakened force that restores balance and dispels sorrow. Through her, all suffering, fear, and obstacles are overcome.
Durga Puja is celebrated according to specific calendrical traditions. In Bengal, the Bodhon, the ceremonial awakening, begins on the fifth day (Panchami), continuing through Shashthi, Saptami, Ashtami, Navami, and culminating in Dashami with immersion. Unlike the pan-Indian Navadurga worship, which begins with Shukla Pratipada and follows a sequence of nine different forms of the goddess, the Bengali tradition emphasizes the familial and intimate presence of the Mother in the home. Here, Durga is not a distant cosmic figure but our own domestic Uma, intimately connected to our lives and hearts.
Each day of the puja honors different aspects of the Mother: the first day with Shailaputri brings peace to households troubled by discord; the second day, Brahmacharini, addresses mental and relational challenges; the third, Chandraghanta, relieves illnesses and bodily suffering; the fourth, Kushmanda, governs health and sustenance. Through these forms, devotees are guided toward spiritual, mental, and emotional equilibrium.
Durga, therefore, is not just an idol or a deity to be worshiped externally. She is the concentrated essence of all virtue, penance, and protective power, manifested both in the universe and within each devotee’s heart. She is the remover of sorrow, the bestower of courage, the protector from enemies, and the ultimate refuge in all aspects of life. Worshiping her with devotion opens the path to spiritual fulfillment and worldly well-being alike.
Devi at my loaction
Devi at my loaction
Devi at my loaction
Devi at my loaction
On the fifth day, as the Bodhon of the Mother begins, the house and surroundings are infused with sacred energy. The rituals, the sounds of the drums, the chants—all create a space where the divine presence becomes palpable. Durga is not just celebrated as a deity; she is invoked as a living force within the home. This is why in Bengal, the celebrations begin with Panchami, even though the actual Bodhon is performed on Shashthi, the sixth day in the evening. The festival stretches across multiple days, with each day devoted to a specific aspect of the Mother.
The significance of each form of the goddess is profound. Shailaputri, worshiped on the first day, is the daughter of the Himalayas. She brings harmony to households where peace is absent, where marital discord exists, or where children are unruly. By offering white flowers and white garments during her worship, the devotee can invite calm and balance into the home. Brahmacharini, on the second day, addresses emotional, mental, and relational problems, especially those related to love, desire, and conflicts in personal relationships. Devotees who worship her sincerely experience mental peace and clarity of purpose.
Chandraghanta, the third form, is worshiped to remove physical ailments and the suffering caused by disease. Many people experience the adverse influence of celestial bodies, leading to health problems, anxiety, or chronic illness. Worship of Chandraghanta alleviates such suffering. Kushmanda, the fourth form, is the presiding deity of nourishment, growth, and sustenance. She governs fertility, health, and the abundance of household prosperity, ensuring that devotees’ efforts bear fruit in life.
The rituals themselves are detailed and precise. Offerings, flowers, food, and sacred objects such as rudraksha beads or sandalwood garlands are used according to the Shastric prescriptions. Devotees perform the puja with devotion, following the prescribed mantras and sequences, yet the essence is simple: it is surrender to the Mother and the awakening of her presence within one’s heart. The goddess is not merely an external figure; she is reflected in the devotee’s own consciousness. Through devotion, the mind and heart align with her energy, allowing one to transcend sorrow, fear, and obstacles.
Durga is described in ancient texts as the embodiment of all virtues and powers. She does not merely exist as a single deity among many. All divine energies converge in her; she is the primordial Mahamaya, the supreme force from which everything arises and into which everything eventually merges. Her power is not limited to mythology or ritual; it is practical and transformative. Those who invoke her with sincerity find strength in adversity, courage in fear, and guidance in confusion.
Unlike the pan-Indian Navadurga worship, which celebrates nine distinct forms of the goddess in sequence over the first nine days of the lunar fortnight, the Bengali tradition focuses on the intimate, familial presence of the Mother. Here, Durga is our own home’s daughter, the living Uma, guiding and protecting her family. Her worship is a reflection of both the cosmic and the personal, merging the universal and the intimate into a single devotional experience.
Each day of the festival, from Panchami to Dashami, emphasizes specific spiritual and worldly benefits. Shashthi is the day of the Bodhon, the awakening of the Mother, performed with great ceremony. Saptami, Ashtami, and Navami further intensify devotion, culminating in Dashami, when the goddess is ceremonially immersed and returned to her cosmic abode. During these days, the devotee experiences the fullness of Durga’s protective, nurturing, and empowering energy. Through music, rituals, and sincere prayer, the consciousness of Durga is invoked within the heart.
Through these practices, devotees understand that Durga is not merely a figure of reverence but a living presence that transforms sorrow into joy, fear into courage, and obstacles into pathways. She embodies both the nurturing care of a mother and the fierce power of the protector. Each offering, each chant, each ritual is a means to connect with her consciousness, which ultimately reflects back one’s own inner strength and divinity.
Durga Puja, therefore, is much more than a festival. It is a meditation, a practice, and a celebration of the inner and outer worlds harmonized through devotion. Through observing these traditions, devotees are reminded that the divine is not distant—it resides within, guiding every step, protecting every effort, and illuminating every path. The Bengali form of Durga Puja, with its focus on familial intimacy, devotion, and meticulous ritual, beautifully conveys this essence, allowing every participant to experience the Mother not just as a deity, but as a living presence in their own heart and home.
As the festival progresses, the deeper symbolism of each form of Durga unfolds. Skandamata, worshiped on the fifth day, embodies the motherly energy of nurturing and protection. She holds her son, Skanda, on her lap, signifying that true strength is compassionate and that the power to protect arises from love. Devotees who honor Skandamata with devotion receive blessings for family welfare, harmony, and prosperity.
Katyayani, the sixth form, is celebrated as the warrior aspect of the goddess. She represents courage, determination, and the destruction of evil. Her worship instills resilience and empowerment, particularly for those facing challenges or adversaries. By meditating on Katyayani, devotees internalize the ability to overcome obstacles with strength and discernment.
Kalaratri, the seventh form, appears as the fierce and terrifying goddess who eliminates darkness, fear, and ignorance. She symbolizes the necessity of confronting inner and outer fears. Worshiping Kalaratri teaches that transformation requires courage—the courage to face the unknown, the courage to confront personal weaknesses, and the courage to endure hardship. Her presence reminds devotees that fear itself can be a teacher, guiding one toward clarity and spiritual growth.
Mahagauri, the eighth form, represents purity, serenity, and inner illumination. She emerges after the fierce Kalaratri, bringing calm and peace. Her worship purifies the mind and soul, encouraging clarity, balance, and harmony. She reminds devotees that after the turmoil of challenges, there is always a path to inner peace and renewed strength.
Siddhidatri, the ninth form, is the ultimate bestower of spiritual fulfillment and divine blessings. She grants perfection, wisdom, and success in spiritual practice. Worshiping Siddhidatri aligns the devotee’s efforts with divine will, ensuring that one’s actions bear the fruits of spiritual growth and material well-being. Her blessings signify the culmination of the entire Navadurga worship, connecting the devotee to the universal energy that underlies all life.
Throughout these nine days, the Bengali Durga Puja weaves together music, rituals, and the energy of collective devotion. The goddess is invoked not as a distant figure but as an intimate presence in the household. Each ritual, each chant, and each offering is a means to awaken her consciousness within oneself. The festival is simultaneously a celebration, a meditation, and a spiritual journey. It reminds devotees that the goddess is both the protector who removes obstacles and the nurturer who sustains life and courage.
The culmination of the festival on Dashami, with the immersion of the goddess, signifies the cyclical nature of life and the eternal presence of divine energy. While the physical form returns to the cosmic realm, her essence remains within the hearts of devotees. The lessons of the festival are clear: the divine manifests in forms that nurture, protect, empower, and inspire. By connecting to these forms, one harmonizes the material, emotional, and spiritual dimensions of life.
Durga, therefore, is not merely a deity or a symbol. She is the embodiment of all auspicious action, the concentrated form of virtue, courage, and compassion. She is the resolution of sorrow, the remover of fear, the healer of illness, and the protector from all adversities. Through her worship, devotees are guided to recognize the divinity within themselves, cultivating strength, wisdom, and balance.
In essence, Durga Puja is a profound celebration of the inner and outer worlds in harmony. It teaches that divine energy is accessible to all who sincerely devote themselves, and that the goddess’s presence is not restricted to myth or ritual but exists as a living reality within every heart. Through devotion, ritual, and reflection, the festival becomes a pathway to self-realization, spiritual empowerment, and the experience of the eternal Mother as a living force in one’s life.
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