Tales of the Goddess - Shailaputri

The form of the Goddess worshipped on the first day of Navaratri is Shailaputri (‘daughter of the mountains’).

Shailaputri is depicted with a crescent moon on her forehead; holding a trident in one hand and a lotus in the other. Her vahana (divine mount) is Nandi.

Shailaputri (known by her other names as Parvati, Uma etc.) is the daughter of Himavat (the King of the Himalayas). In an earlier incarnation, she was Sati who immolated herself, unable to bear the insult cast against her husband, Lord Shiva. She then re-incarnates as the daughter of Himavat and Menaka. By Her Divine Will, she again becomes the consort of Lord Shiva.

The esoteric significance of Shailaputri is Shakti in the Muladhara Chakra that begins the process of ascension to union with the Divine Beloved.  The principal step to that culmination begins at the Muladhara with the blessing of Shailaputri.

Among the Navagrahas, she governs the Moon. The sacred offering to Shailaputri is ghee. This offering is believed to bless the devotee with a life free from disease of any kind.

Tales of the Goddess - Brahmacharini

The form of the Goddess worshipped on the second day of Navaratri is Brahmacharini (‘female celibate spiritual aspirant’).

Brahmacharini is depicted standing on bare feet, and clad in white robes. She holds a japa mala (rosary) in one hand and a kamandalu (small water vessel) in the other.

As Shailaputri, Shakthi had determined to re-unite with Lord Shiva. This was no small endeavor. Her form of Brahmacharini portrays the tapas (penance) she underwent to attain this state. Her tapas lasted for 5000 years – a period during which she lived in the mountains at the mercy of the elements, engaging in yogic pursuits, and gradually abandoning all sustenance. It is at this point, finally, that she wins over Shiva.

It is notable that among the nine forms of the Goddess during Navaratri, Brahmacharini is the only one without a vahana (divine mount) and also the only one depicted standing. The kamandalu symbolizes renunciation of the material world. The austere simplicity of Brahmacharini signifies the pursuit of sacred knowledge that an aspirant engages in once the Muladhara Shakti has been activated. This is represented by her meditative, introspective countenance. Lord Shiva, immune to her physical beauty, cannot resist her selfless and single-minded devotion. This is the mystical meaning of the Brahmacharini form.

Among the Navagrahas, she governs Mars. The sacred offering to Brahmacharini is sugar. This offering is believed to bless the devotee and the devotee’s family with longevity, and increase feelings of affection among family members.

Tales of the Goddess - Chandraghanta

The form of the Goddess worshipped on the third day of Navaratri is Chandraghanta (‘bell-shaped moon’ - a reference to her forehead ornament).

Chandraghanta is depicted as eight armed, holding a bow-and-arrow, trident, mace, sword, bell, lotus, and, kamandalu (water vessel). Her other hand is raised in abhayamudra (gesture of protection and blessing). Her complexion is golden; she has a third eye on her forehead that is also adorned with a crescent moon; and, she rides a tiger as her vahana (divine mount). Her countenance is serene and gracious.

As Shailaputri, Shakti had won over Lord Shiva. He then comes to her father’s abode for the marriage ceremony, accompanied by his horde of ganas and bhoothas, who were fearsome and otherworldly in their appearance. The bridal party is terror-stricken at the sight. Unmoved by the frightful display, Shakti goes out to meet her bridegroom in the form of Chandraghanta and entreats him to take on a more auspicious aspect. Shiva obliges and assumes a princely form. The wedding takes place.

Chandraghanta’s tiger symbolizes courage. Her own visage is that of divine splendor. The weapons and the abhayamudra represent her protective grace towards her devotees. With the third eye and crescent moon on her forehead, she is the equal of Shiva. This is shown in her willingness to meet him on his terms and request his benevolence towards her own, while demonstrating her ability to defend those who are hers.

Among the Navagrahas, she governs Venus. The sacred offering to Chandraghanta is milk. The worship of the benevolent form of Chandraghanta blesses the devotee with courage, peace, prosperity, and divine vision.

Tales of the Goddess - Kushmanda

The form of the Goddess worshipped on the fourth day of Navaratri is Kushmanda (‘Creator of the Cosmos’).

The name ‘kushmanda’ comes from ‘ku’ (small) ‘ushma’ (warmth) ‘anda’ (egg, signifying universe). Legend is that out of the primordial darkness of non-being, the entire universe was created by the radiance of a small smile from her.

She resides in the very heart of the Sun, and is its source of light and energy. Of a dazzling mien and golden hue, she holds in her eight arms a bow, arrow, discus, mace, lotus, kamandalu (water vessel), jar of amrit (nectar of immortality), and, a japa mala (rosary). Her vahana is a lioness. In spiritual discipline, Kushmanda represents the anahata (heart) chakra – the soul’s center of love, compassion, and empathy.

Among the Navagrahas, she governs the Sun. The sacred offering to Kushmanda is wheat. It is among the traditions of Varanasi (Kasi) to propitiate Kushmanda with white pumpkin, green cardamom, fennel.  

Tales of the Goddess - Skandamata

The form of the Goddess worshiped on the fifth day of Navaratri is Skandamata (‘Mother of Skanda’).

Skandamata is depicted as four-armed. She holds lotus blossoms in two of her hands. Another hand is raised in abhayamudra (gesture of blessing and protection); while the fourth holds the six-faced Lord Karthikeya on her lap. She is fair-complexioned, and her vahana (divine mount) is a lion.

Skanda was created out the divine energy of Shiva-Shakthi as the answer to the prayers of Gods and sages. He is Devasenapathi (General of the Gods). Fostered by the six celestial maidens – the Krittikas – he is also known as Karthikeya.

Examining the inner significance of the name and form of Skandamata; when we worship this aspect of Shakthi, we invoke not just the Goddess, but also Lord Skanda. The form of Skanda is honored as Devasenapathi, because he marshals the divine forces within us to march toward self-realization, towards Godhood.

For the spiritual aspirant, the only worthy war is the one waged within one’s self. That is, the war to subdue the negative forces (represented as asuras in the stories of yore) within us and ignite the latent divine qualities (as represented by the devas). By the blessings of Skandamata, victory in this challenge is assured. Hence Skandamata is worshiped as the presiding deity of the Vishuddhi Chakra (throat chakra). It is believed that the purification of the psyche is activated at this chakra. Worship of Skandamata blesses the aspirant with mental clarity and spiritual wisdom.

Among the Navagrahas, she governs Mercury. The sacred offering to Skandamata is banana.

Tales of the Goddess - Katyayani

The form of the Goddess worshiped on the sixth day of Navaratri is Katyayani (‘dressed in red).

The Skanda Purana describes the form of Katyayani coming into being when Shakthi was invoked by the righteous anger of the gods against the evil Mahishasura. Seated on a lion and four-armed; she holds a lotus and a sword in two of her hands, with a third hand in abhayamudra (gesture of blessing and protection), and, the other in varadamudra (gesture of granting boons).

She is associated with the ajna chakra (the space between the eyebrows) - the seat of spiritual perception.

Among the Navagrahas, she governs Jupiter. The sacred offering to Katyayani is honey.

Tales of the Goddess - Kalaratri

The form of the Goddess worshiped on the seventh day of Navaratri is Kalaratri (dark night).

This form is closely related to Kali, and sometimes the names are used interchangeably. Kalaratri is dark-complexioned and rides a donkey. She is of fearsome aspect and is four-armed, with two of her hands holding a sword and an iron hook. Her other two hands are in abhayamudra (gesture of blessing and protection) and varadamudra (gesture of granting boons). The ferocious countenance of Kalaratri veils her auspicious Grace. Thus, her other name is Shubhankari (Bestower of Auspiciousness).

It is important to grasp the significance of Kalaratri, as the symbolism of her name and form is more easily misconstrued than others. Ratri means night. As Kushmanda, She is the light that generates life. As Kalaratri, She is the primordial darkness before the light of Creation.

One meaning of kala is black; the other is time. Time is the framework within which Creation begins and ends. As Kalaratri, She is both all-consuming Time that is the Ultimate Destroyer of Life, as well that which is the Death of Time. She is beyond the reach of Time, and She confers upon her devotees the gift of immortality, meaning, mukti (liberation).

As the Grantor of Mukti, human life’s highest goal, she is associated with the sahasrara (crown) chakra.

Among the Navagrahas, she governs Saturn. The sacred offering to Kalaratri is jaggery.

Tales of the Goddess - MahaGauri

The form of the Goddess worshiped on the eighth day of Navaratri is MahaGauri (extremely fair).

MahaGauri is the form of Parvati, who, after undergoing millennia of tapas to attain Lord Shiva, is purified by the sacred Ganges that flows from the matted locks of the Lord. With this ablution, Parvathi becomes radiantly serene and beatific. 

She’s seated on the white bull, Nandi; and, is herself clad in pure white attire. Four armed, she holds in one hand a trident, and in another a damaru (small double-sided drum). Her other two hands are in in abhayamudra (gesture of blessing and protection) and varadamudra (gesture of granting boons).

Among the Navagrahas, she governs Rahu. The sacred offering to MahaGauri is coconut.

Tales of the Goddess - Siddhidatri

The form of the Goddess worshipped on the ninth day of Navaratri is Siddhidatri (‘giver of perfection’).

Siddhidatri is described as clad in a red sari, and seated on a lotus. In her four arms, she bears a lotus flower, gada (mace), sudarshana chakra (disc), and shankha (conch shell). Her vahana is the lion, and her appearance is resplendent.

In the Shaktha tradition the Supreme Being is worshipped as Shakthi (feminine energy). When Shakthi willed Creation, the first being she manifested was Shiva. Lord Shiva invokes her Grace for the Siddhis (powers) needed for the creation. preservation, and eventual dissolution of the cosmos. She then wills Siddhidatri into existence who bestows upon Shiva these siddhis. Thence follows the creation of Vishnu, Brahma, and the other entities.

As Siddhidatri, She is is worshipped by gods, demons, demi-gods, seers, and, human beings; because She is the source and giver of all attainments and perfections – be they spiritual, material, or, mundane.

Among the Navagrahas, she governs Ketu. The sacred offering to Siddhidatri is sesame seeds.