For any upasaka of Devi, for any Shakti upasaka anywhere, there is no period of the year more conducive, energised, charged, and powerful than Sharad Navaratri. This remains true regardless of the form of the Goddess being worshipped.
The stories tell us that, in ancient times, the primary period of Devi upasana was the Navaratri that fell during March and April. Over time, after Lord Rama defeated Ravana, the upasana shifted toward the second half of the year, when the gods are said to be asleep. This is why the traditional Durga Puja begins with the awakening of the Goddess. She was found sleeping beneath a bilva tree. Lord Rama awakened her and prayed to her so that her blessing would allow him to win the battle against Ravana.
The Goddess, the battle, and the awakening
The account comes to us through the Shakta Puranas. Even after the sixth and seventh days of the battle, the Goddess is described as smiling.
Ravana worshipped a form of the Goddess. Some texts say that he worshipped Chundika. This powerful Goddess may be called Bhavani, Chandi, Tara, Kali, or Kamakhya, but ultimately she is one. She manifests in different forms for the benefit of different kinds of upasakas, and whoever connects with whichever form receives her.
On the sixth or seventh day of the battle, the gods are amazed. Rama is a tremendous and undefeated warrior, yet Ravana remains almost equally matched with him through those first six or seven days. They see that the Goddess is in her domain, watching the battle and smiling.
She smiles because Ravana is her worshipper.
The Shakta understanding is that for one who has the blessing of the Divine Mother, even an avatar of Vishnu cannot kill him until she allows it. This is how the arrangement of power is understood from the Shakta perspective.
Brahma therefore comes to Rama and tells him that he must obtain the blessing of the Goddess. He must turn her favour toward himself. Only then will he be able to defeat his enemy.
Rama organises the upasana of Devi on Ashtami. This is called akala bodhana, the untimely awakening. It is untimely because this is the period of Deva Shayana, when the gods are asleep. This does not mean that the gods are human beings who lie down and wake up. It means that their activity upon the earth plane is much less. Vishnu, in his cosmic form, and the other gods are said to be in this condition of sleep.
Yet it is during this period that the greatest battle takes place.
Rama therefore worships Chandika, the Goddess of war. No war is ever won without her blessing. No one can win, not a human being, not a deity, not an asura, not anyone, without her blessing.
To obtain it, Rama awakens her and offers one hundred and eight lotuses. To test his devotion, the Goddess removes one of them. When Rama is about to offer the last lotus, he sees that one is missing. The time fixed for the worship cannot be extended.
Rama is called Padma Lochana, the lotus-eyed one. He decides to pluck out his own eye and offer it in place of the missing lotus, since his eye is as good as a lotus. As he is about to do so, Devi manifests, holds his arm, and blesses him with victory.
The very next day, Ravana is defeated.
Because the Goddess is awakened for a crucial dharmic battle while the gods are sleeping, the ferocity of her form during this period is especially intense. This is the ground of Devi upasana during Sharad Navaratri.
The three kalpas of the Goddess
Various kalpas tell us that the Goddess as Mahamaya defeated Mahishasura three times.
In one kalpa, she defeated him in a battle lasting sixteen days. In the madhyama kalpa, she defeated him in a battle lasting nine days. In a third kalpa, she defeated him in a battle lasting four days. This is the Katyayani kalpa.
All of these are Durga Pujas. All are upasanas of Devi. All are the same in essence. Their differences lie in the format, the paddhati, and the rituals. If one follows the text, the established parampara, and the siddhanta, differences will appear in their procedures.
The Ugra Chanda kalpa begins from Krishna Navami during Pitru Paksha. Some texts specify that Krishna Navami should occur along with Ardra nakshatra. If Ardra is not present on that day, the focus should remain on the Navami tithi. The nakshatra is the smaller classification; the tithi is the larger one.
This kalpa continues for sixteen days of puja.
The madhyama kalpa begins after Amavasya. This is the traditional Navaratri observed across India.
The uttama kalpa, the Katyayani kalpa, begins from Shashthi and continues through the Durga Puja observance until Vijaya Dashami.
In each of these, the first stage is the kalparambha, the beginning of the kalpa. There are kalashasthapana rituals and other formal stages. Fundamentally, the Goddess is invoked, and the upasaka performs the sadhana to the best of their capacity.
The traditional Durga Puja is complicated. It is not something an average person can perform alone without knowing the vidhi and vidhana and receiving the assistance of many others. It is also costly. Where the rite is properly performed, the kalashasthapana is completed, the pancha devatas are invoked, the bodhana is performed, and every required step of Devi puja is carried out formally according to the shastras. The priests perform the rite, while ordinary people assist them.
An upasaka need not undertake the entire process. It is too difficult for most people. This period may instead be used to increase the power and Shakti within oneself and to receive the anugraha of the Divine Mother.
Beneath the great and fantastic chit: the current of energy underlying all creation, beneath the surface confusion of ignorance and currents moving forward and backward. There is a powerful spiritual current. That current, that Shakti, that universal Chit Shakti, is what we personify as the Divine Mother.
The conditions for these sadhanas
Given the planetary combinations and the character of the years through which we are passing, with changes occurring personally and at the level of nations, and given the energies that are building, this is an extremely good time for intense Durga sadhana.
This is especially true for those who have already been doing the sadhanas previously given: the various Vish sadhanas of Devi, Bhairava sadhana, and the different forms of Devi upasana.
The four sadhanas below carry conditions. They are intended, as applicable, for those who have been doing Ashtami sadhana, Devi upasana, Vish sadhana, or Matangi sadhana. Choose the one that suits you.
The first sadhana: the thirty-two names of Durga
This is the most highly recommended sadhana and the one that just about everybody can do.
On Pratipada, after Amavasya is over, perform the kalashasthapana. If possible, light an akhanda diya. If that is not possible, there must at least be a diya wherever the puja is performed.
Do a basic panchopachara puja. The principal sadhana is the thirty-two names of Durga. Chant them one hundred and eight times every day for nine days.
The recitation may be completed in one sitting or two. It may be done during the day or at night, at any time. Sit before the Goddess. Red clothing is preferred. If red is not possible, yellow is also suitable. White, green, and other colours may also be used, but black and deep blue should be avoided during this sadhana.
Light the diya. Offer naivedya. Perform the panchopachara puja. Take a sankalpa on the first day that the practice will be completed for nine days. Keep dhoop present, and each day complete one hundred and eight recitations of the thirty-two names of Ma Durga.
After completing the names, meditate on the concluding verse. This is a calming verse and helps settle the energy generated by the practice.
Whenever Shakti upasana or any ritual is performed formally, a shanti karma should be done at the end. The energy may build very high and must be calmed. There are various forms of shanti karma. One of the easiest is to meditate with the verse and feel that everything performed (the sadhana, the puja, and the energy generated) is being offered at the feet of the Goddess.
Visualise her feet. Offer everything there. Let her do what is best.
Do not ask for material things. Ask only for her blessing, her anugraha, and her protection. Whoever worships these names is automatically protected by the energy of Durga.
The bali of Sandhi Puja
After the nine days, during Sandhi Puja, between Ashtami and Navami, bali may be offered to Durga. This is the time when Bhagavati Durga takes the form of Chamunda.
The Durga Saptashati may also be recited along with the thirty-two names. If one is able to perform that recitation, it increases the power manifold. It is not compulsory. If it takes too much time or one is not comfortable with it, the basic practice remains one hundred and eight recitations of the names for nine days.
At the specific time of Sandhi Puja, take at least three lemons. Place sindoor on them and tell the Goddess that they are being offered for the removal of negativity. Cut the lemons into three pieces, place kapoor on them, and light it. Sit and meditate on Durga.
If a lotus can be offered to Maha Durga, it may be offered during Sandhi Puja. One, three, or nine lotuses may be offered. If no lotus is available, there is no difficulty. At minimum, offer red sindoor during Sandhi Puja, when the energy reaches its peak, and request her protection.
If bali with lemon is not suitable, a fruit may be offered. A banana is sufficient.
The bali karma is important in Shakti upasana and cannot be bypassed. This is not merely an internal interpretation about removing negativity. The ritualistic act of bali must be performed, even when the offering is a fruit or vegetable. Animal sacrifice cannot be performed at home. Those practising in kshetras are in a different situation.
After the bali, perform arati with kapoor and meditate on the Goddess.
The homa and completion
After the ninth and tenth days, those who have the capacity may offer one-tenth of the recitations into fire. For every two lines of the chanting, add swaha and offer the names of the thirty-two into the fire.
One-tenth of the total is close to one hundred recitations offered into fire. This need not be completed in one day. It may be done over two, three, or four days. If it extends beyond Dashami, that is also acceptable.
Those unable to perform homa should not be concerned. Only those who can do it should undertake it.
Afterward, visit a temple of Devi and offer something within your capacity: cloth, coconut, naivedya, or a similar offering. Sit there, offer even a small amount, and tell her that the puja has been completed.
The final step is to feed one little girl. If this is not possible, donate to a place that cares for little children, specifically girl children.
That completes the Durga sadhana.
The second sadhana: Janti Mangala Kali, Bhadra Kali
This sadhana is more intense. It relates to the verse beginning “Janti Mangala Kali, Bhadra Kali,” which invokes the power of Kali and Durga together. It requires no initiation.
Again, perform kalashasthapana, the basic kalasha worship, and panchopachara puja.
Then chant the mantra for at least nine malas every day for nine days. A Rudraksha mala may be used, or a red mala such as red hakik or coral. Rudraksha is entirely suitable.
Wear red if possible. Yellow or white may also be worn.
During Sandhi Puja, perform the bali karma described above. At the end of the sadhana, perform homa of one-tenth of the mantra. The procedure is simple.
Then visit a Devi temple and offer something within your capacity: dakshina, fruit, cloth, or flowers. No rigid rule is being imposed regarding the offering. Material conditions differ. Offer what can be offered.
Sit before the Goddess and tell her that the sadhana has been performed to the best of your ability. If mistakes were made knowingly or unknowingly, ask that they be pardoned.
Then feed one little girl. Even one girl is sufficient. If this is not possible, donate to a place that cares for little children, specifically girl children.
The sankalpa for this sadhana should be generic. Do not ask for material things. Ask for overall blessing and spiritual growth. The times are intense. To pass through them with even average protection is itself a blessing.
Dharma and the enemy within
The material condition of the land will deteriorate further in the coming months and years, and certain conditions seen in the wider world will increase because corruption has entered deeply into certain systems.
The Devatas want the land to rise higher, but slogans alone are not enough. One must cleanse oneself.
The enemy is not only outside. The enemy is also within.
Those who undertake these sadhanas should focus on the sadhana itself. By performing them with a clean heart, one enables dharma. The vibration of these mantras and powerful chants automatically calls her. Without conscious effort, her energy begins to enter this plane and awaken the forces that destroy adharma.
Her definition of adharma is not necessarily the definition held by human beings. People have their own biases and believe that one thing is dharma and another is not. That limited understanding is irrelevant. She decides what is right, what is sustainable, and what can continue over a long period.
The third sadhana: the Kurjika Stotram
This sadhana is more intense. The process is similar.
On the first day, perform kalashasthapana. Every day, recite the Kurjika Stotram fifty-four times. Before beginning the recitation, perform at least one mala of homa. One may perform three malas if capable.
Wear red or yellow. A diya must be burning, and naivedya must be offered.
At the end, meditate on the verse and imagine the feet of the Divine Mother. Place all the energy generated at her feet so that she may do what she considers best for overall growth and long-term spiritual and material benefit.
On Sandhi Puja, the bali must again be performed. If possible, perform homa. If it is not possible, skip it. One-tenth of the count is offered into fire. Two lines of the Kurjika Stotram may be offered with swaha.
Eventually, visit a temple of Devi, make an offering, and feed one girl child.
This sadhana generates tremendous energy and power. There is no limit to what can be done with the Kurjika. Endless prayogas can be performed with it. It awakens her force as terrific power. If one knows what is to be done and what kinds of samuttaranas may be performed, there is no limit to what the Kurjika can achieve.
The Kurjika may awaken Kali, Durga, or Kubjika. Kubjika is a rare form of the Divine Mother once worshipped in certain rare sampradayas. Detailed practice of Kubjika is now uncommon. Kubjika directly causes the awakening of kundalini.
A caution during intense chanting
Sit properly during these sadhanas. Place kumkum or fresh vibhuti on the forehead. This helps keep the head and mind calm.
Keep water nearby. If excessive heat arises in the body during the chanting of the Kurjika, sprinkle water around yourself, especially on the face and neck. This helps calm the nerves.
Usually such measures are not required. However, there may be one or two people with very high vata in whom intense sadhana triggers experiences.
Experience alone is not enough. It must be grounded experience. Only then is it beneficial.
Water and vibhuti help calm the energy and make it more accessible, easier, and more fruitful for the upasaka.
The fourth sadhana: Tara sadhana
This sadhana is for those who have been doing Tara upasana, specifically those who have completed at least one sixteen-Thursday sadhana of Ma Tara and have developed a strong bond and contact with her.
It is not to be undertaken randomly.
It is also suitable for someone running Jupiter mahadasha or antardasha, for whom Tara upasana is generally beneficial.
Again, perform kalashasthapana, but in this case the kalasha represents Ma Tara.
Tara upasana is graded. As one proceeds beyond a certain point, other elements enter the practice that cannot be undertaken without diksha. The degree of Tara upasana described here is only that portion which may be performed safely without formal diksha. Even then, the practice must be performed as instructed and with the right intention, without trying to be clever or undertaking more than one can carry.
Begin with at least one recitation of the Kalashtram. It is not only the opening invocation; the Kalashtram must first be recited once. Pray to Bhairava to bless the Tara upasana.
Then chant thirty-six malas of the stated nama mantra. Strictly speaking, this is not Tara’s mula mantra. Tara’s mula mantra is Panchakari, with eight other variants. The mantra used here is more accurately a nama mantra of Tara. It is powerful and brings blessing to those inclined toward Tara upasana without entering the complexities of higher practice.
This is the mantra used during the sixteen-Thursday sadhana.
The thirty-six malas need not be completed in one sitting. They may be divided into several phases during the day.
Along with the recitation, the kavacham must be recited. At the conclusion, chant the stated verse of the Devi Mahatmya. Again, imagine that all the energy generated is being offered at her feet.
A Rudraksha mala may be used. A red hakik or red coral mala may also be used, though neither is compulsory. Rudraksha is sufficient. After the chanting, keep the mala in the puja space.
Wear red, yellow, or white.
During Sandhi Puja, bali may again be offered to Ma Tara. A fruit or lemon may be used.
At the end, a simple Tara homa may be performed. This is not the traditional, complicated vamachara homa of Tara. It is a simple homa and is equally effective for this purpose. One-tenth of the total count must be offered. The homa may be divided across two or three sittings or two or three days.
At the end of the homa, visit a temple of Devi. It does not need to be a temple specifically dedicated to Tara. Any form of Devi is sufficient. State that the sadhana has been completed to the best of your ability, and make an offering within your capacity: dakshina, cloth, fruit, or something similar.
Then feed at least one girl child. If this is not possible, donate to a place that feeds and cares for children, specifically girl children.
That completes the Tara sadhana.
The optional recitation
Along with any of the four sadhanas, those who are capable may read the Devi Saptashati, the Chandi portion, from the first day until the last day of the japa.
At least one complete recitation may be performed, or one recitation each day. This is not compulsory. Those unaccustomed to it should not attempt it, because it requires considerable time.
If one is comfortable and has practised it previously, even portions may be recited.
When the Sanskrit recitation is prescribed, the Sanskrit must be read. A translation does not carry the same impact. The recitation includes the Devi Kavacham, the Kilakam, the thirteen adhyayas, and the Shapamatra.
The power and the limit of the result
Any one of these four sadhanas may be performed. All are capable of producing powerful and strong effects.
There is no period in the whole year as powerful as these nine days. If the sadhana extends beyond nine days, or if one follows the sixteen-day Ugra Chanda kalpa, this remains the most impactful period.
Whatever sadhana is performed, whatever energy is generated, it will bless and protect the upasaka. If there are negative influences, their impact may be reduced.
Do not expect a miraculous change. Deities do not remove karma easily. When those karmas were performed, permission was not taken from them.
But sadhana can reduce the force of what must be experienced. If an impact of ten was approaching, it may be reduced to five or six through the strength of the sadhana. Some portion may still have to be faced.
That is how life is for everyone.
Use this time well.
