Professionalism: A Perspective of an Agriculturist (3rd October 2008)

The concept of professionalism goes beyond one’s profession.  It intends to establish that every professional cultivate cardinal values and morality in their life. 

To qualify as a professional, one must suspend self-interest in the first place.  It is required to maintain integrity of the profession and win the trust and confidence of the clients and society as whole. 

While the professionals strive to know better and know what is best for their clients, they must enshrine morality and ethical values in discharging their responsibilities at a highest level of skill and knowledge.  On this subject, Winston Churchill once said; “You make a living by what you get.  You make a life by what you give”.

Professionalism is primarily an attitude towards one’s profession and not just a measure of formal educational level or competence requirement.  Professionals’ behavior that ignores basic goals of the profession only serve individual motives and cause organization and clients to lose confidence on the professionals.  Thus, the professionalism may be defined as behavior that builds trust of the society on the professionals and eventually to the organization in which they work. 

The esteem of a profession depends upon the willingness of the professionals to improve the ideals of the profession.  Besides being skilled and knowledgeable, the professionals are those people who are objective and ethical.  They discharge their duties in an objective manner and apply fundamental values of ethical behavior to their profession.  Integrity and equanimity in discharging the responsibility with equity, clear conscience, accountability and above all ethical behavior are some of basic elements of the professionalism. 

The professionalism demands that professionals must discharge their responsibility in the best interest of the society.  They must exercise their obligation equally to their profession, clients and institutions in an honest and ethical manner.  They must keep abreast of the expanding horizon of knowledge base and failing to do so, the time will leave the professionals behind and make them obsolete.  The professionals must know what they claim to know and maintain minimum essential level of competence. 

The basic philosophy of professionalism demands the following four essential qualities in a professional:

1.  Competence and expertise in a chosen field, 

2. Integrity in delivering the responsibilities by conferring accountability thereof, 

3.  Enshrine morality and ethical values in discharging the responsibilities entrusted upon, and 

4.  Uphold institutional responsibility, because the degree to which respect and trust are enjoyed within an organization, influences the efficiency and effectiveness in delivering the expected output. 

The ultimate goal of professionalism is to achieve the same degree of rigor and predictability of performance from every individual professional of the respective discipline. 

Professionalism indeed stems from a set of guiding principles of standards, work ethics and code of conducts to maintain or uphold the image of the profession being exercised by the professionals. 

In the field of agriculture, the profession of an agriculturist entails to development or acquisition of scientific knowledge and application of agricultural sciences to the business and arts of agriculture.  On this background a professional agriculturist is a person who demonstrates or performs any work or service in the field of agriculture. 

From the perspective of professional agriculturist, food is one of the most powerful currencies in the world today particularly in the developing world.  The echelon of a professional agriculturist is measured in terms of commitments and dedication leading to excellence combined with the dignified way of delivering the services.  The professional agriculturist primarily works for sustainable development and growth in the agriculture aiming for:

1.  A bountiful harvest through advances in agronomy and bio-technology, technology transfer, product development and quality assurance,

2.  Constantly higher environmental standards through sustainable farming practices, soil and water conservation, and health and safety measures, and

3.  More business opportunity and room for healthy economic growth.

  

To be graduated as a professional in agriculture in the Bhutanese context, the professionals must fulfill two basic requirements of professionalism:

1. They must have service motive, share their advances in knowledge and sustain professional integrity and ideals, and
2. They must recognize their obligation to the Bhutanese farming communities by living up to their expectations. 

Above all, Bhutanese professional agriculturists should have a mission of modernizing Bhutanese agriculture, which can be done with passion and professionalism.  The trend for knowledge-based development is set and it will only intensify in years ahead.

Striving to be a professional agriculturist is to exercise responsibility and accountability with a high level of performance observing ethical attitude towards one’s profession.  The three primary goals set for being a professional are:

1. Maintaining and operating out of one’s expertise; Competent individuals can be relied upon to do their job well, they maintain a professional edge, take responsibility for the quality of their work, and work within their limitation.
2. Self-control and respect for others; Self-controlled individuals know themselves, know their limits, and seek help when things get out of control in their lives.  They observe self-discipline, which allows for productivity and satisfaction while avoiding self-destructive and obsessive tendencies. 
3. Respecting others; Professionals treat other people as if they really matter.  Through empathy, they put themselves on the receiving end of their actions, creating a climate of respect and dignity, which allows every one a meaningful measure of satisfaction and success. 

The tips as checklist for attaining the goal of a professional agriculturist are:

To be observed	To be avoided
Maintaining and operating out of one’s expertise
Ø  Remaining aware of alternatives and new approaches,	Ø  Negligence (=neglecting duties or problems)
Ø  Keeping up to date with the changing environment and needs of the clients	Ø  Generating shoddy results and letting the task remain incomplete
Ø  Ensuring accuracy and precision, and stay with it until it is right	Ø  Continual postponing urgent tasks
Ø  Meeting dead line for accomplishing the assigned responsibility exercising full accountability	Ø  Reliance upon outdated methods and techniques
Ø  Exercising discipline, dedication, sincerity and self motivation towards delivering one’s services	Ø  Letting somebody do one’s job, taking up shaky ventures, and volunteering for what is beyond one’s ability
Ø  Exercise self-reliance, resourcefulness, willingness to accept and carry out the assigned task.	Ø  Coming to work high and hung-over
Self control and respect for oneself
Ø  Keeping cool, but focused	Ø  “Going off” on others even when they seem to deserve it
Ø  Knowing one’s identity and the limit	Ø  Relying upon intimidation
Ø  Keeping work schedule, showing up for work and actually working	Ø  Being a whiner, a slacker and a missing person
Ø  Getting help when things are getting out of control	Ø  Moving too fast and letting colleagues feel embarrassed
Respecting others
Ø  Keeping appointment and being punctual	Ø  Using others’ idea without giving credits
Ø  Respecting others’ private lives and personal preferences	Ø  Upbraiding subordinates in public
Ø  Giving credit to others’ idea and good work	Ø  Shifting the blame and backbiting
Ø  Exercising patience with others’ occasional bad days	Ø  Being a gossip-monger, a tyrant or a manipulator

Bhutanese agriculture is in the cross roads of tradition and modernization.  Elsewhere, fundamental shift has taken place from subsistence to profitable market-driven agriculture.  With changing time, modernization of Bhutanese agriculture is inevitable. 

In the modern market-driven agriculture, the consumers are in the driver’s seat and it is their directions must be clearly read by the farmers or else the income they receive from their small farms will be heavily discounted. 

In the new era of changing scenario, if there is one word to explain the requirements of the Bhutanese professional agriculturist, it is professionalism.  This implies to set of standards of performance across all parts of the system.  It implies willingness to take up responsibility and benchmark performance retaining appropriate ethics and values.  If Bhutanese agriculture is to be a sunrise industry in the new era, the role of fully professional agriculturists is critical.

To achieve a high standard of performance, the professional agriculturists have to balance their obligation to the farming communities, the organization and principles and standards of agricultural sciences that keep agriculture bountiful and sustainable.  The criteria against which the performance of the professional agriculturists may be measured are:

Ø  Whole-hearted commitment and involvement,

Ø  Full responsibility is assumed willingly,

Ø  Undiminished enthusiasm and high energy level,

Ø  Untarnished integrity at all times,

Ø  High degree of proficiency in skills and knowledge are demonstrated while performing the tasks,

Ø  Positive work values at all times,

Ø  Improvement in work methods is formulated and implemented,

Ø  Loyalty is rendered to respective organization and clients, and

Ø  Standards, rules and regulations are adhered and strictly complied.

For modernizing Bhutanese agriculture, every professional agriculturist, we believe, should establish a professional credo as outlined below:

Creed of a Bhutanese Professional Agriculturist

I am a professional agriculturist by choice and not by chance.

I believe in Bhutanese agriculture; I dedicate my life to the advancement of the livelihood and dignity of Bhutanese farming communities.

I will exercise my proficiency for sustainable development of Bhutanese agriculture.

I will continue to advance professionally with my clear conscience and hard work.

I will work in harmony to the interest of my organization, clients and interest groups working for the sustainable development of Bhutanese agriculture.

My love and respect for the Bhutanese farming communities will spur me on to impart something from my life that will continue to uphold the esteem of Bhutanese professional agriculturist.

 Tashi Delek

References:

Chismar D (-), Professionalism: Ethics in everyday business work place, Chowan College Center for Ethics.

Goodwin B (2000), Ethics at work, Kluwer Academic Publisher.

Ontario Institute of Agrology: Personal professionalism, Characteristics of Professionalism.

Napier R (2001), Global trends impacting farmers: implication for family farm management, Napier AgriFuture, Australia.

White J (1985), Professionalism and agrology: Is there a future.

DURGA PUJA AND DASSAIN

DURGA PUJA AND DASSAIN

Shiva and Shakti

In Hindu Dharma, Shiva is un-manifested non-substantial Supreme Being and Shakti is his absolute power.  With Shakti, everything emerges from Shiva.  Shakti activates Shiva to create, sustain and dissolve back to Shiva. 

Shakti is the energy of Shiva, the supreme cause of existence, the cause of all causes. 

Shiva and Shakti are primeval and immutable.  They are one and non-dual.

Shakti embodies all forms of existential power and responsible for the eternal continuum of phenomenal existence. 

Shakti permeates outer and inner consciousness, and encompasses, both positive and negative energies. 

The essential nature of Shiva and Shakti is formless. 

In form, Shiva and Shakti are Mahadev and Parvati. 

Shakti is Sarwa Bhutesu –present in everything we see or imagine.

Shakti, as the creative aspect of the Absolute Shiva, is the Cosmic Energy that underlies all existence. 

Shiva is omnipotent, impersonal and inactive.  Shiva is pure consciousness.

Sakti is the embodiment of Shiva’s power, the power of pure consciousness, and the truth embedded in omniscience.

In form, the whole phenomenal existence, is the external manifestations of Shakti. 

The internal manifestations of Shakti are pure consciousness, awareness, mindfulness, knowledge of Self, wisdom and will-power.  

Since the dawn of civilization, Shakti is worshiped in feminine forms as Goddesses.   

The Devi-Sukta of Rig Veda and Ratri-Sukta of Sam Veda are the testimony of worshiping Shakti since pre-Vedic Era.  

Das Maha Vidya

First, the primeval absolute Shakti,  the Adi-Shakti born in form as Goddess Sati, the daughter of Daktsa Prajapati, responsible to worldly norms, traditions, and codes of conduct and ethics. 

Goddess Sati marries to Mahadev, the Shiva in form, but ended her life to destroy Daktsa Prajapati’s ego, pride, anger, disrespect and discrimination towards ascetic Mahadev.

Goddess Sati is the embodiment of Das Maha Vidya, ten wisdom Goddesses. 

Goddess Sati is worshiped in her manifestations as Das Maha Vidya.  

The ten wisdom manifestations of Goddess Sati are:

1...Goddess Kali

Goddess Kali represents time.  She embodies both, the creative and destructive nature. 

Goddess Kali reflects attitude, intention, and emotion of the person who approaches her.  If she is approached with love, she assumes the form of Goddess Laxmi.  If she is approached for knowledge and wisdom, she assumes the form of Goddess Saraswati. 

He who approaches Goddess Kali with evil intention; she assumes the demons in him and eventually get himself destroyed.

2...Goddess Tara

Goddess Tara embodies all protective qualities, loving kindness and compassion. 

Goddess Tara ferries her devotees cross the ocean of physical and psychological world –the Samsara. 

Goddess Tara is the goddess of liberation who removes ignorance that ties us to Samsara and obstacles that make us suffer.

Goddess Tara is savioress whom we pray to overcome distress or when we are at crossroads where we require guidance.  She guides us along the creative path as guiding star of our aspiration. 

Goddess Tara protects her devotees from trio-miseries: (1) Daihieka –relating to body, (2) Daivieka –relating to destiny and (3) Bhautieka –relating to worldly affairs. 

Goddess Tara constantly liberates the distressed souls wandering in different Yonis –life forms passing through the cycle of birth and death. 

Goddess Tara saves humanity from Ugra –radical dangers and unforeseen miseries, as Ugra-Tara. 

In her manifestation as Nila Saraswati, she imparts Jnana -knowledge. 

Goddess Tara is Ek-Jata, the one who unites the beings with absolute. 

Whoever takes refuge in Goddess Tara, she enables to realize righteousness, right action and liberation.

3...Goddess Tripur Sundari

Goddess Tripur Sundari embodies beauties of pure perception, compassion and knowledge.  She symbolizes body, mind and consciousness and the three-fold process of creation, sustenance and destruction. 

Goddess Tripur Sundari shares her attributes with Goddess Saraswati. 

Goddess Tripur Sundari represents Swaha –the life beyond all fallacies, thoughts and descriptions.

4...Goddess Bhuvaneswari

Goddess Bhuvaneswari is the Cosmic Mother of all existence and she resides in the heart of heart. 

Goddess Bhuvaneswari is the divine energy underlying all creations, the primordial power by which the phenomenal world comes into existence. 

Goddess Bhuvaneswari embodies perceptive power leading to knowledge. 

In the vast expanse of space, Goddess Bhuvaneswari creates the myriad of primordial worlds, sustains them and nourishes them. 

Goddess Bhuvaneswari resides in the little space of our heart and constantly reminds us not to fall into illusions and wrong perception, but see across and beyond to oneness among all beings. 

Goddess Bhuvaneswari bestows her divine blessing for equanimity and assists us in connecting the little space within our heart with the infinite space outside, the Param Brahmn.

5...Goddess Bhairavi

Goddess Bhairavi embodies the principle of destruction.  She personifies light and heat that burns the imperfections in our soul.  Her power of spiritual fire eliminates obstacles and unfolds the true awareness.  She removes impediments to victory and successes. 

Creation cannot continue without destruction and destruction is not always negative.  The inner meaning of Bhairavi thus connotes cosmic functions of creation.  It implies to transformation that comes with destruction, which is not necessarily negative.  

Goddess Bhairavi, in the form of Goddess Kali, destroys the demons Shumbha and Nishumbha -the embodiment of greediness and possessiveness.

Goddess Bhairavi is Goddess Chamundeshwari who kills the demons Chanda and Munda -the embodiment of attraction, aversion, lustfulness and unclear vision

Goddess Bhairavi is also the Goddess Kalratri, the fiercest wrathful form of Goddess Durga.  

6...Goddess Chinnamasta

Goddess Chinnamasta depicts consciousness beyond mind -the intellect. 

Goddess Chinnamasta signifies that consciousness alone is absolute and all else is elementary and thus secondary. 

The ultimate consciousness is beyond limitation of body and mind.  It is simply awareness devoid of subjectivity and objectivity.  It is a total act, the transcendence. 

The depiction of Chinnamasta holding her decapitated head in her hand yet happy and smiling signifies discarding the ego and all its identities on the way to spiritual awakening.  It expresses freedom, false notions and the limitations in which we are bound.

Goddess Chinnamasta, in a single frame, makes a stunning presentation of varying and conflicting aspects of life and death; the joy of transcending the body and not the pain of losing it; and of giving up the ego to attain wisdom and freedom.  

She enfolds the entire multiplicity of life and symbolizes self-control and the spirit of self-sacrifice and the courage to face death without fear.  

Goddess Chinnamasta is the embodiment of rare courage needed to make highest sacrifice.

7...Goddess Dhumavati

Goddess Dhumavati personifies an array of extreme ills, evils, troubles and tribulations one may potentially encounter in life.  Her depiction exhibits the negative aspects of life.

With the power of discriminating awareness, Goddess Dhumavati directs us to look beyond all desires telling us to develop a sense of detachment, as everything is eventually destroyed.  

Goddess Dhumavati reminds us for being aware of potential extremes and signifies the importance of awareness and being mindful of negative forces. 

Goddess Dhumavati represents knowledge that comes with experience and guides sentient beings along the spiritual path and rescues from extreme imaginable ill fates.

8...Goddess Bagalamukhi

Goddess Bagalamukhi is the manifestation of divine speech.  She is the power of speech that paralyses the enemies. 

Goddess Bagalamukhi symbolizes the removal of impurities associated with speech and the tongue involved in telling lies or concealing the truth.  

Goddess Bagalamukhi represents the knowledge whereby everything in time become its opposite.  The failure is hidden in success, the death hidden in life, the joy hidden in sorrow, and vice versa.  She is the secret presence of the opposites and signifies that everything dissolved back into its un-manifested state.

9...Goddess Mantangi

Goddess Mantangi is the embodiment of thought, talent and skill.  She is Siddha Vidya, the Tantra personified.  

Goddess Matangi brings focus on the notion of distinction between purity and impurity; auspicious and inauspicious; and puritanical notion and unrestrained indulgence with sense objects. 

Goddess Matangi is the embodiment of transcendence of apparent dualities in existence and emphasizes the importance of inner purity over external cleanliness.  

Goddess Matangi severs attachment to the limited understanding of the world and instills faith that all existence is pervaded by the Supreme Being. 

10…Goddess Kamala

Goddess Kamala is the embodiment of both inner and outer prosperity.  She is the goddess of prosperity and good luck.

Goddess Kamala shares her attributes with Goddess Laxmi.  

Goddess Kamala is bountiful in unfolding of divine nature in the physical world as well as in the inner world of consciousness. 

Goddess Kamala, besides prosperity and good luck, bestows liberation, the ultimate goal of life. 

The greatest benevolence of Goddess Kamala is the removal of poverty, both material and spiritual.  She grants divine support for successes on worldly activities and aspirations.  

Goddess Kamala expounds an atmosphere of divine happiness; spiritual satisfaction and prosperity. 

Goddess Kamala tells us that the pursuit of material wealth and success should be part of seeking divinity within us. 

Goddess Durga

After Goddess Sati, the Adi Shakti born in form, as Goddess Parvati, the daughter of Himalaya. 

The divine form of Goddess Parvati is Goddess Durga.

Goddess Parvati is the complete incarnation of Adi-Shakti.  In Goddess Parvati, complete cosmic energies are converged.  Hence in Goddess Durga, all Goddesses of Hindu pantheon are embodied.

Goddess Parvati marries with Mahadev, and becomes eternal consort. 

The eternal and immutable union of Mahadev and Parvati, as Shiva and Shakti, is worshiped in the form of Shiva Linga, that represents the formless aspect of the cosmos, the non-dual supreme primeval absolute being.

The supreme scripture Devi Mahaatmya, known as the Durga Sapta Sathi glorifies Goddess Durga. 

Durga Sapta Shati is a part of Markandey Puran.  It is also known as Chandi, since it narrates the glory of the Goddess Chandi.  The Devi-Bhagavat Purana retells the glory of the Goddess Durga.

In Chandi, Goddess Durga is described as; “She, who saves us from all that is calamitous.  She who saves us from danger and trouble, is Durga.  Because she saves her devotees from all sorrows, dangers and calamities, she is Devi Durga.  Devi Durga is Dur-Gati Nashini; she who destroys all that is undesirable.” 

Goddess Durga is Citta Shakti, the pure blissful consciousness.  She is the supreme power of eternity and perfection underlying the whole existence.  She is the energy embedded in every being and in every action.  She is the dynamic active Being and her manifestations are infinite. 

Goddess Durga destroys the demons that manifest in our thought, speech, and behavior in the form of: (i) Delusion and irrationality, (ii) Pride and vanity, and aggressiveness and defensiveness, (iii) Greediness and possessiveness, and envy and betrayal, (iv) Attraction and aversion, lustfulness and unclear vision, and (v) Fleeting thoughts and desires. 

1…Delusion and Irrationality

Delusion and irrationality are embodied as demons Madhu and Kaitabha, who create obstacles to orderly process of creation and creativity.  

Goddess Durga, the embodiment of victory over evils ever vanquish Madhu and Kaitabha.

2…Pride and Vanity –the Ego

We are ruled by our Ego –Ahangkar. 

Ego is depicted as demon Mahishasura –the embodiment of self pride and ignorance, passion, un-satisfactoriness, selfishness, and sensual pleasures. 

To defeat Mahishasura, Goddess Durga first eliminates the demons Chiksura and Chamara, the embodiments of pride and prejudice.  Then, Goddess Durga subdues Mahishasura, the root cause of all evils, with her sword of spiritual wisdom.  

In different eons, Goddess Durga takes different forms as Ugrachanda, Bhadrakali, and Jaya Durga to subdue Mahishasura.  Once, even Maha Laxmi, manifests in Shakti form and subdues Mahishasura. 

3…Greediness and Possessiveness

Greediness and possessiveness are the two brothers embodied as demons Shumbha and Nishumbha. 

To destroy Sumbha and Nisumbha, Goddess Durga manifests as Goddess Ambika, the embodiment of the light of pure consciousness.

4…Attraction and Aversion, and Lustfulness and Unclear Vision

The evil forces of attraction, aversion, lustfulness and unclear vision have been embodied as demons Chanda and Munda. 

To destroy Chanda and Munda, Goddess Durga manifests as Goddess Bhairavi and first subdues the demon Dhumralochana, the embodiment of veiled and unclear vision of limited selfish consciousness.  Then the demons Chanda and Munda, dwelling in limited selfish consciousness is destroyed. 

As destroyer of Chand and Munda, the Goddess Bhairavi is revered as Goddess Chamunda or Chamundeswary. 

5…Fleeting Thoughts and Desires

The demon Raktabija is the embodiment of fleeting thought and desire. 

Raktabija has the capacity to multiply itself endlessly in the egoic mind.  In physical sense, Raktabija has the capacity of multiplying from every drop of blood falling on the ground, which means it multiplies as it faces mortal danger.

To destroy Raktabija, Goddess Durga manifests in the form of Goddess Kali. 

In the battle, Matris Kalika injures Raktabija and absorbs all the blood dripping from the wounds and debars Raktabija from multiplication.  Finally, Matris Kaushiki -the light of pure awareness burns Raktabija to death.

Devi Kavach, an auxiliary of Durga Sapta Shati, describes three primary aspects of Adi Shakti: Parvati, Lakshmi and Saraswati. 

In Goddess Durga, the divine form of Goddess Parvati, Goddess Laxmi and Goddess Saraswati are naturally embodied. 

Goddess Durga is worshiped to destroy all imperfections and faults in us and purify us such that we are ready as receptacle for her divine blessing. 

To gain noble virtues, it is imperative that all evil tendencies in our mind and heart are destroyed. 

Goddess Durga is “Durgati Nasini –She who removes our sorrows.”  She is invoked to eradicate negative tendencies that haunt us as demons obstructing our way to peace and prosperity. 

Goddess Laxmi is worshiped for positive attributes who inspires us cultivate and preserve moral, ethical, and spiritual values. 

Goddess Laxmi bestows material prosperity and spiritual values of self-discipline,  loving kindness and compassion.

Goddess Saraswati embodies knowledge, skills, intelligence, creativity, splendor, harmony and wisdom.   

Goddess Saraswati bestows Sara -knowledge of our own Sva- Self and wisdom forever victorious over ignorance and delusion. 

Navaratri Durga Puja

Goddess Durga is worshiped for nine days twice a year, once in spring and once in autumn.  The period of worship is called Navaratri. 

From spiritual point, Navaratri means living in divine consciousness for nine days and experiencing the loving kindness and compassion of Goddess Durga.

During Navaratri, Goddess Durga is worshiped for her benevolence in destroying the demons inherently present in our being, and realize mutual peace, harmony and happiness. 

The autumn Navaratri is observed with festivities and the tenth day is celebrated as Vijaya Dashami, Dassera or Dassain to mark the victory of goodness over evils. 

Navaratri is the occasion to instill awareness of both positive and negative energies that are inherently in us and embracing righteousness, as the basis to live a meaningful and prosperous life.

Psychologically it provides self-confidence and courage to get rid of negativity that poses obstacles in our endeavor. 

In Navaratri, nine manifestations of Goddess Durga are worshiped in the following sequential order. 

1…Shailputri

Shailputri Durga is the embodiment of primeval purity.  She is inner consciousness, who is unborn and resides deep in our inner consciousness. 

The human consciousness is characterized by constantly outward flowing energy.  With deep dedication and concentration on Shailputri Durga, the out flow of our energy turns inward in search of perfection in our inner consciousness and eventually get stilled. 

With veneration of Shailputri Durga, the devotees are able awaken her and with her begins our spiritual journey and progress through successive steps in pursuit of eternal peace and happiness. 

2…Brahmacharini

Brahmacharini Durga is the embodiment of purity of mind. 

Brahmacharini Durga bestows self-confidence and resolute determination.  She is the giver of spiritual wisdom for moving into the boundless space of pure awareness.  She personifies love and loyalty, and provides knowledge and wisdom. 

With the blessing of Brahmacharini Durga our mind becomes pure and remains unshaken, and do not deviate from ethical conduct and duty even in the most critical periods of physical and mental pressures. 

With the purity of mind devoid of Ego, we are able accept things or situations as they are with humility. 

3…Chandraghanta

 Chandraghanta Durga is the embodiment of inner vibrations of the accumulated energies.  She signifies the inner call for pure consciousness, the pure state of mind, peace, serenity and humility.

Chandraghanta Durga provides justice, protects from evil forces, removes obstacles on the spiritual path, and enables to cultivate courage and fearlessness. 

By contemplating on the divinity of Chandraghanta Durga, we are able to purify our body, speech, mind and action, and get rid of worldly sorrows. 

4…Kushmanda

Kushmanda Durga is the core of our inner consciousness, referred as Surya Loka.  She is our deepest inner consciousness.  She embodies our Sankalpa, the mental projection, and the underlying energy with which the universe is created, and the phenomenons that continue without end.

Kushmanda Durga gets rid of ailments and sorrows and bestows with long life, good health, name and fame, and strength. 

 5…Skandamata

Skandamata Durga is the embodiment of liberation, the energy that accelerates the single-pointed yearning for liberation.  It is in this manifestation Parvati gives birth to Skanda or Kartikeya, who destroys the formidable demon Tarakasura -the impeder of liberation.

With the blessing of Skandamata Durga, our mind becomes pure, bereft of thought waves.  At the purest state of mind, her devotees are liberated from illusion and begin to experience supreme joy. 

6…Katyayani

Katyayani Durga is the embodiment of faith and confidence. 

From Katyayani Durga, we receive blessing for being confident in our own ‘self’ and decisive in our actions.  Being confident and decisive, we get rid of fear and doubt, the root causes of defeat and failure. 

Katyayani Durga is worshiped for self confidence and victory. 

7…Kalratri

Kalratri is the wrathful form of Goddess Durga.  She takes this wrathful form to eliminate evils which are otherwise difficult to destroy. 

Kalratri Durga destroys the demon Raktabija, the embodiment of fleeting thoughts and desire that remains dissatisfied even after fulfilling all the desires. 

Kalratri Durga is the embodiment of discerning wisdom.  She enables us to discern between the underlying truth and surface illusion.

With the blessings of Kalratri Durga, we become fit to earn virtues. 

8…Mahagauri

Mahagauri Durga is the embodiment of the purity of our inner consciousness and inherently resides in our heart. 

Mahagauri Durga signifies soaking our mind in the eternal light of Supreme Being after crossing over the utter darkness of the deepest level of our unconsciousness where our Ego in all its denominations, are considered dead. 

It was in this form Goddess Parvati married Lord Shiva as her eternal consort. 

9…Siddhidhatri

Siddhidhatri Durga is the ultimate form of Durga.  She is the embodiment of success.  She is the purest and absolute Vidya –knowledge.

Siddhidhatri Durga is the wish fulfilling goddess and giver of all forms of successes.  She is the giver of Siddhi –perfections, and Riddhi –supernatural powers. 

As giver of Siddhi, Siddhidhatri Durga is depicted as being always worshipped equally by Gods, Siddhas, Gandharvas, Yaktsas, humans and demon. 

With Siddhis and Riddhis bestowed by Siddhidhatri Durga, her devotees transcend all material desires and necessities.  The absolute nearness of the perfect Supreme Being becomes the only aim of her devotees. At that state, the only intension that remains is to help and free others from illusion and influence of negative Karma. 

Dassain

Dassain is a festival which has spiritual and cultural significance.  It is a special occasion of family get together for receiving blessings of Goddess Durga and elders of the family.

Dassain is the day of celebrating the victory of Goddess Durga over demons, which implies to victory of good over evils.  It inspires to pursue the path of righteousness.

It is an occasion to refresh and rejuvenate hope and aspiration, self-confidence and instill values. 

In Dassain everyone experiences emancipation, and momentarily forgets Dukha –the suffering, and cherish Sukha –the happiness.  During the festive day the blessing of Goddess Durga radiates from the heart of everyone in the form of love, respect, harmony and happiness.

On this day, Goddess Durga keeps open the gate to divine abode by annihilating all negative forces that stands on the way of being divine. 

There is also a firm belief that whoever observes Navaratri Durga Puja with devotion are certain to reap benefits of virtue, prosperity, worldly fulfillment, and eternal bliss.  

On this occasion, Goddess Durga pardons even the sinners, if they worship Goddess Durga with complete faith and devotion. 

Dassain begins with Ghata Sthapana on the first day of the Navaratri.  Ghata Sthapana means the consecration of Goddess Durga in the sacred sanctum for veneration. 

Ghata Sthapana is done by placing a Kalash –a container filled with water, symbolizing Goddess Durga.  Alongside seeds of coarse grains are sown in a new clay pot filled with clean sand and it is watered every morning.  The clay pot is kept covered by an opaque cover.  Then a lamp is lit, which ought to continue burning throughout and the environment is kept clean for welcoming Goddess Durga.

With Ghata Sthapana, everyone take refuge in Goddess Durga and offers prayers the way one may wish as; “Thou art knowledge.  Thou art wisdom.  Thou art Mother.  We take refuge unto you.  Grant us your blessing.  With your blessing, may the delusion and ignorance of ours be dispelled.  May we cherish happiness, peace and prosperity!” 

An essential element of worshiping Goddess Durga is Arati.  It has two aspects: offering and receiving.  Offering Arati means consecrating divinity and blessing, and receiving Arati means committing onto oneself as, “May this divine light be my vision.  May my vision be divine and my thought noble, and be successful in my endeavor.”

Of the nine days of Navaratri, the seventh, eighth and ninth days are of special significance.  The seventh day is called the Phul-Pati day.  On this day nine different flowers, shrubs and herbs are offered and worshiped symbolizing nine different forms of Goddess Durga.  On this day, Goddess Durga is worshiped in her Kalratri form.  The prayer one may offer to Kalratri Durga is:

“Om Jayanti Mangala Kali, Bhadra Kali Kapalini,

Durga, Tsama, Shivaa, Dhatri, Swaha, Swadha Namastutae.”

“We bow to Goddess who is all auspicious, who is beyond time, who is the conqueror of dark night of egotism and impure thoughts, remover of all hostilities, difficulties and distress, who is loving kindness and forgiver, and slayer of passion and anger.  Grant us welfare.  Grant us victory.”

Phul-Pati is the day of affirmation of being pure, having pure perception with right understanding. 

On this day, special prayers are offered to Goddess Durga, to educate us on the true nature of ours and cherish the divinity of Goddess Durga by transcending the egoistic human nature. 

Phul-Pati is a day of sacrifice, the day we sacrifice our ego and all its denominations.

In temples, Havan is performed, for sacrificing the negative Karmic forces wishing the victory of good over evil, peace, harmony and happiness. 

It is believed that by performing Havan, the evil planetary influences are removed and it endows every one with good health, success, prosperity and victory over evils and adversaries. 

The eighth day is called Durga Asthami.  On this day Asta-nayikas, the eight companion Goddesses, the manifestations of Goddess Durga are worshiped. 

On Durga Asthami Goddess Bhadra Kali along with sixty-four Yoginis emerge from Goddess Durga and destroys the demons, the evil forces.  With their destruction Goddess Durga strike fear in Mahishasura –the Ego.

The ninth day is Maha Navami, the culminating day of Navaratri.

On Maha Navami, Goddess Durga subdues the demon Mahishasura –the Ego, the root source of suffering. 

On Maha Navami, everyone worships their Ista Devata –favorite personal deity, and Kul Devata –family deity.  By this time the seeds grow into golden colored seedling, called Jamara, which signifies symbolic blessing of Goddess Durga for prosperity and abundance. 

On this day, the weapons are cleaned and placed next to Kalash which metaphorically represent knowledge, intellect and power of Goddess Durga with which she continues to annihilate the negative Karmic forces. 

On Maha Navami, Goddess Durga is worshiped in all her manifestation and all other deities in her. 

On Maha Navami, all the family members worship Goddess Durga together.  Goddess Durga is venerated for eradicating suffering, ignorance, delusion and evil nature, and granting knowledge, intellect, peace, and power to face any adverse circumstances that may come across. 

On this day, special reverence to Goddess Durga is offered.  From vast pool of Vedic Mantras, Shanti Mantras, Mantras for peace are recited such as: 

“Om Dewa Shanti, Antarikshagum Shanti, Prithivi Shanti;

Rapah Shanti, Roshadhayah Shanti, Vanaspatayah Shanti;

Visva-deva Shanti, Brahma Shanti, Sarvegum Shanti;

Shanti reva, Shanti Sama, Shanti redhi.

Om Shanti! Om Shanti! Shanti!

“May peace radiate in the whole vast ethereal space.  May peace reign all over this earth, in water and in all being, and whole nature!  May peace prevail in the whole universe!  May peace be in the Supreme Being Brahmn!  May there always be peace and peace alone to us and all beings!”

“Om sarveshaam Swastir bhavatu; Sarveshaam Shantir bhavatu

Sarveshaam Poornam bhavatu; Sarveshaam Mangalam bhavatu.”

“Auspiciousness be unto all; Peace be unto all; Fullness be unto all; and Prosperity be unto all.”

“Sarve bhavantu Sukhinah; Sarve santu Niraamayaah

Sarve bhadraani pashyantu; Maakaschit Duhkha bhaag bhavet.”

“May all be Happy!  May all be free from diseases and disabilities! May all look to the good of others! May none suffer from Sorrow!”

“Om bhadram Karnabhi Renuyaam deva;

Bhadram pashyema-akshabhir-yajatra.

Sthir-angah-tushtu-vamsa-tanoobhi;

Vyashema devahitam yadaayuh.”

“May our ears hear what is good and auspicious! May we see what is auspicious!  May we live full span of our life in perfect health!  May we live our life in divinity!”

On Maha Navami, the culmination of Durga Puja is observed with offering blessings of Goddess Durga.  With this begins the Dassai.

On the tenth day, the Dassain day, is marked with a special “Tika” ceremony.

On Dassain day elders offers Dassain Tika of especially of colored rice and Jamara.  It is believed that each grain carries a blessing of Goddess Durga and elders and Jamara signifies the token of blessing of Goddess Durga for wish fulfilling, good health, prosperity and happiness and prosperity.

Dassain festival formally ends after four days on the ensuing full moon day.   

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