Dr Roshan Singh – Jyotishacharya Shastri Pundit
Navaratri highlights the principles elucidated by the Ramayana. This is hinted at in the other name by which Vijaya Dashami is known in India, Dussehra. “Dussehra” is derived from “Dasha-hara”, which means “victory over the ten-faced one”. This ten-faced being (Dashamukha) is none other than Ravana, Lord Rama’s adversary. His ten heads symbolise the ten senses (five of perception and five of action).
Ravana’s manifest extrovertedness stands in contrast to Dasharath — Lord Rama’s father, whose name can be taken to mean “one who has controlled his ten senses.” That he is father to a Divine Incarnation suggests that only when one is able to subdue all ten senses can one realise the divinity within.
In similar allegorical fashion, Sita — Rama’s consort, represents the mind. As long as the mind remains wedded to the Self within, so long will bliss ensue. That is why Rama and Sita are depicted as enjoying a harmonious and satisfying relationship, both amidst palatial comforts and the privations of the forest. As soon as the mind withdraws from the Self and turns outwards to worldly objects, bliss ceases, and sorrow follows.
In the Ramayana, Sita becomes distracted by a golden deer, actually an asura (demon) in disguise, and starts coveting it. Rama counsels her on its true nature, but Sita remains deaf to his words of wisdom, and insists that he captures it for her.
Rama orders Lakshmana to remain with Sita and protect her from danger, while He pursues the deer. As soon as Rama hunts it down, the magical deer treacherously calls out, in Rama’s voice, to Lakshmana and Sita for help. Hearing this, Sita is convinced that Rama’s life is in danger and tells Lakshmana to hurry to Rama’s rescue. Lakshmana, who represents tapas (austerity), recognises that the situation is a trap and tries to advise Sita accordingly. Sita arrogantly rebuffs his explanations and orders him to leave at once. Seeing no other way out, Lakshmana leaves in search of his brother. Before leaving, he draws a line on the ground and warns Sita not to cross the line. This line, the “Lakshman Rekha”, marks the limits of morally permissible behaviour. Because Sita trespasses into forbidden territory, she has to suffer the consequences — she is taken captive by Ravana. Only after this ten-headed egoist gets destroyed, only after the ten senses are controlled, is Sita reunited with Rama.
This story about Navratri is followed by the Northern and Western parts of the country. It represents the victory of Lord Rama over the malevolent Ravana, who kidnapped Rama’s wife — Sita. During Navratri, one can witness the recital or enactment of the epic ‘Ramayana’. The tenth day marks the ultimate fight between Lord Rama and Ravana. Lord Ram courageously kills the ten-headed demon by shooting an arrow in his navel, which is the source of his power. Ravana dies and Lord Ram hails victory.
This entire sequence is recreated in Ramlila that concludes on the tenth day with the celebrations of Dussehra. The effigies of Ravana and his brothers Meghnad and Kumbhkaran are brunt. During the festival, people dress up in traditional clothing, keep fasts, offer prayers to the Lord and distribute sweets to relatives and friends.
The fair (mela) is set up at many places for people to visit and enjoy the show. It is a small religious celebration with food, dance, fun rides, games and more. Elders can also be seen chanting scriptures and telling stories of Ramayana.
To put it simply, it is a modern depiction of Indian culture. The elders of the family also perform chanting of the scriptures during these nine days.
According to Ramayan, Lord Shri Rama, Lakshmana, Hanuman, and the Vanar Sena worshipped “Mata Bhagwati” for nine days from “Pratipada of Ashwin Shukla Paksha to Navami”. They later attacked Lanka on Dashami. It is from that time onward that the tradition of worshipping Maa Durga during Navratri began.
In the Hindu epic, Ramayana, Rama invoked the blessings of Goddess Durga to gather the strength to kill Ravana, the demon who had abducted his wife, Sita. The nine nights he spent worshipping Goddess Durga came to be known as Navratri. On the tenth day, also known as “Vijaya dashami”, good triumphs over evil when Rama finally slays Ravana.
According to Puranas, goddess Durga was mainly worshipped during the spring season. But the origin of Shardiye Navaratra owes its tradition to Lord Rama.
It is said that, In Ramayana, Rama went to Lanka to rescue his abducted wife Sita from the grip of Ravana, the king of demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga.
In addition to that, Lord Rama was aware that the goddess would be pleased only if she was worshipped with one hundred lotuses. After travelling the whole world, Rama could gather only 99 lotuses. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, pleased with the devotion of Rama, appeared before him and blessed him. Eventually, Ravana was killed.
The story of the Ramayana is relevant to us as well. If we wish to progress spiritually, we have to first make efforts to control the negative tendencies. Only then can we cultivate the positive ones. In the Bhagavad Gita, Lord Krishna enumerates the signs of a Gyaani (one who has realised the Self), not because an ordinary person can recognise such signs, but so that we may cultivate those qualities. Likewise, we should read stories about Lord Rama so that we may become Like Rama Himself, that is, imbibe His noble qualities. Let us take a vow to give up our base and animalistic qualities and learn from observing Navaratri and become victorious over evil, anger, lust, greed and hatred and follow the path of righteousness to be blessed by Ma Durga to release us from her prison house (this material world) and pave our path to lead a life of Ram Rajye (trust and righteousness) and go back to our original home, Goloka Vrindavan Dham the spiritual kingdom of Krsna never to return to this world of suffering.
Bhagavad-gita. 8.15
मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् ।
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ॥ १५ ॥
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
Translation
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Purport
Since this temporary material world is full of the miseries of birth, old age, disease and death, naturally he who achieves the highest perfection and attains the supreme planet, Kṛṣṇaloka, Goloka Vṛndāvana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and akṣara and paramā gati; in other words, that planet is beyond our material vision, and it is inexplicable, but it is the highest goal, the destination for the mahātmās (great souls). The mahātmās receive transcendental messages from the realized devotees and thus gradually develop devotional service in Kṛṣṇa consciousness and become so absorbed in transcendental service that they no longer desire elevation to any of the material planets, nor do they even want to be transferred to any spiritual planet. They only want Kṛṣṇa and Kṛṣṇa’s association, and nothing else. That is the highest perfection of life. This verse specifically mentions the personalist devotees of the Supreme Lord, Kṛṣṇa.
Ambe Ambe Mata Ki Jai
Sri Sitaram Lakshman, Hanuman Ki Jai
Sri Sri Radha Radhanath Ki Jai
