Navaratri Durga Puja and Dassain

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

Shiva is matter and Shakti is the energy.  Prasna Upanishad says matter and energy constitute the whole of creation.    

Matter is the outward index of inward energy.

 The energy that originates and sustains the universe is the Chitanya Shakti, the immutable Consciousness, which is Brahmn. 

Shakti is the absolute power of Shiva, the Supreme Being.  With Shakti everything emerges from Shiva.

Shakti activates Shiva’s desire to create, sustain and dissolve back to Shiva.  Shakti is the energy aspect of Shiva, the supreme cause of existence, the cause of all causes.  Without Shakti, the Supreme Being is impotent and without Supreme Being, Shakti is barren. 

Shakti, as the active aspect of Shiva, embodies all forms of existential power and responsible for the eternal continuum of phenomenal existence.  Shakti permeates our outer and inner consciousness, and encompasses, both positive or constructive and negative or destructive energies.   

On positive and creative aspect, Shakti manifests in feminine form as Devi -Goddess.  The absolute primeval form of Shakti is termed as Adi-Shakti from whom all Goddesses manifest as her immanent aspects.  Thus, all Goddesses revered in Hinduism are the manifestations of one primeval absolute Adi-Shakti. 

The essential natures of Shiva and Shakti have no forms.  Shiva is omnipotent, impersonal and inactive, and Sakti is the embodiment of Shiva’s active power.  Shiva is pure consciousness and Shakti is the power of it.  Shakti is Sarwa Bhutesu –present in everything we see or imagine and inherently in us. 

Shakti, as the creative aspect of the Absolute, is the Cosmic Energy that underlies all existence.  In form, the five great elements: earth, fire, water, air and ether, and their combinations are Devi’s external manifestations.  Pure consciousness, awareness, mindfulness, knowledge of Self, wisdom and willpower are Devi's internal manifestations.  Humanity is her visible form.  Service to humanity is her the worship.   

Since the dawn of civilization, Shakti is worshiped as Devi, the Divine Mother, in her multiple manifestations as Goddesses.  The Devi-Sukta of Rig Veda and Ratri-Sukta of Sam Veda bears testimony of worshiping Shakti since pre-Vedic Era.  

In form, Shiva and Shakti are Mahadev and Parvati.  Of all Goddesses of Hindu pantheon, Parvati is the complete incarnation of Adi-Shakti.  In Parvati all other goddesses are present.   

First  Adi Shakti incarnated herself in form as Sati, as daughter of Daktsa Prajapati, responsible to worldly norms, tradition, and code of conduct and ethics.  

Goddess Sati, also called Daktsayani, married with Mahadev, but ended her life by burning her body in the Yogic fire to destroy Daktsa Prajapati’s pride, anger, hatred, disrespect and discrimination towards Shiva.  

Goddess Sati is the embodiment of Das Maha Vidya, ten great wisdoms. 

Goddess Sati is revered not so much in her embodied human form as Sati but in her manifestations as Das Maha Vidyas which are in unison with the later manifestations as Goddess Durga.  


The ten wisdom manifestations of Goddess Sati are: 

1...Kali

Goddess Kali represents time.  She is both, the creative and destructive aspects of Mother Nature.  

Goddess Kali reflects the attitude, intention, and emotion of the person who approaches her.  

If Goddess Kali is approached with motherly love, she assumes the form of Goddess Laxmi.  

If Goddess Kali is approached as Guru, embodying knowledge and wisdom she assumes the form of Goddess Saraswati.  

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

2...Tara

Goddess Tara is the embodiment of all protective qualities, loving kindness and compassion. 

Literarily Tara means to ferry across.  Goddess Tara is Tarini, the Samsar-tarini, who ferries her devotees cross the ocean of physical and psychological world –the Samsara.  

Goddess Tara is benevolent illuminator of our attitude and behavior.  She is the Goddess of liberation who removes ignorance that ties us to Samsara and obstacles that make us suffer.

Goddess Tara is the gentle saviouress 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; the Daihieka –relating to body, Daivieka –relating to destiny and 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 is “Brahma Sukhati Taran Kurtri”, who saves humanity from Ugra –radical dangers and unforeseen miseries, and for this reason she is named as Ugra-Tara.  

In her manifestation as Nila Saraswati, she imparts Jnana -knowledge.  She is Ek-Jata, the one who unites the beings with absolute.  

Whoever takes refuse onto Goddess Tara enables him to realize all four Purusarths: Dharma –righteousness, Artha –wealth, Kama –desires and Moktsa –liberation, and master all the Siddhis -perfections.

3...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.  She shares her attributes with Goddess Saraswati.  She is also called Sodashi as she has sixteen super natural powers.  She represents Swaha –the life beyond all fallacies, thoughts and descriptions.

4...Bhuvaneswari

Goddess Bhuvaneswari is the Cosmic Mother of all existence and she resides at Shiva’s heart.  

Goddess Bhuvaneswari is the Goddess of the phenomenal world.  She is the divine energy underlying all creations, the primordial power by which the phenomenal world comes into existence.  Being involved in creation, she lends every creation its distinctive character and does the welfare of her creation.  

She impart cosmic vision of having right understanding and liberates from having wrong perceptions leading to negative Karmic actions.  She is the perceptive power leading to knowledge.  

Goddess Bhuvaneswari embodies the space concept of creation.  In the vast expanse of space, she creates the myriad primordial worlds, sustains them and nourishes them.  Thus she permeates the whole fabric of creation.

Goddess Bhuvaneswari resides in our heart and constantly reminds us not to fall into illusions and wrong perception.  She tells us to see things across and beyond to oneness among all beings.  

With her compassion, Goddess Bhuvaneswari bestows her divine blessings for equanimity and assists us connecting the little space within our heart with the infinite space outside, the vast immensities, the Param Brahmn -the Supreme Divine Being.

5...Bhairavi

Goddess Bhairavi destroys impediments to victory and successes.  She 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.  

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.  

In Durga Saptashathi, Goddess Bhairavi is Goddess Kali who kills the demons Shumbha and Nishumbha.  


Goddess Bhairavi, as destroyer of demons Chand and Munda, she is revered as Goddess Chamunda or Chamundeswary.  

Goddess Bhairavi is Kalaratri, the fiercest forms of Goddess Durga.  

6...Chinnamasta

Goddess Chinnamasta demonstrates that consciousness is beyond mind.  

Consciousness alone is absolute and all else are transitory, mundane phenomenon and mortal.  

The ultimate consciousness is beyond mind and body.  

Ultimate consciousness is awareness that is devoid of subjectivity and objectivity.  It is transcendence -existence or experience beyond physical level.  

The depiction Chinnnamasta 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.  

The depiction symbolizes ridding false notions and the limitations in which we are bound and it expresses freedom.  

Chinnamasta makes a stunning presentation of 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.

She has no significant presence or known outside the Das Maha Vidya.  

7...Dhumavati

Goddess Dhumavati personifies extreme ills, evils, sorrows and tribulations one may potentially encounter in life.  

She points out the negative aspects of life.

With the power of discriminating awareness she directs us to look beyond all desires and develop a sense of detachment as all things are eventually destroyed.  

She reminds us on being aware of potential extremes and signifies the importance of awareness and being mindful of negative Karmic forces.  

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

Just as Chinnamasta, Dhumavati is also has no significance or known outside the Das Maha Vidya.  

 8...Bagalamukhi

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

Bagalamukhi symbolizes the removal of impurities associated with speech.  

The tongue involved in telling lies or concealing the truth.

She represents knowledge that everything in time become its opposite, the failure 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-manifest state.

Just as Chinnamasta and Dhumavati, Bagalamukhi also has no significance or known outside the Das Maha Vidya.

9...Mantangi

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

She brings focus on the notions of distinctions between purity and impurity; auspicious and inauspicious; and puritanical notions and unrestrained indulgence with sense objects.  

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

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

10…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 Laximi.  She is bountiful in unfolding of divine nature and its manifestation in the physical world as well as in inner consciousness.  

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

The greatest benevolence of Goddess Kamala is the removal of poverty, both material and spiritual. 

She grants divine supports for successes on worldly activities and aspirations, but the pursuit of material wealth and success should be part of seeking divinity within our Self.  

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

Immanence of Goddes Durga 

Eons later, after Adi-Shakti Sati ended her life,  Adi Shakti incarnated herself in Sagun Roop, in form, as Parvati, as the daughter of Himalaya.  


Adi-Shakti, as Parvati,  marries with Mahadev and becomes eternal consort of Mahadev.  

The eternal union of Mahadev and Parvati are worshipped as Shiva and Shakti, in the form of immutable, non-dual supreme primeval absolute Supreme Being represented by Shiva Lingam, the formless aspect of the cosmos.   


In Parvati complete cosmic energies are converged and thus Parvati is the complete incarnation of Adi-Shakti and therefore Goddesses are her manifestations.

The divine form of Parvati is Goddess Durga. 

In Goddess Durga, the other two primary manifestations of Adi-Shakti, the Laximi and Saraswati, and all other feminine divinities of Hindu theology are converged.  

Goddess Durga is the primeval Adi-Shakti, the convergence of all cosmic energies and divine powers, the oneness of all.  

Goddess Durga is Para Brahmn, the Supreme Being.  She is the embodiment of Atma-Jnana, the knowledge of Atma -Self or Soul and Yoga Sadhana –the skillful means to realize Atma-Jnana.   

It is with Sati and Parvati begins the evolution of Yoga Sadhana.  It is with Yoga Sadhana the divine powers and pure perception is realized.  

Yoga Sadhana is a skillful mean for transcending the imperfections and impurities of human nature and ascending upward to realize the divine nature, the pure consciousness within. 

Devi Mahaatmya, known as the Durga Saptashati presents the supreme glory of Goddess Durga.  

Saptashati is a book of 700 verses and it is a part of the Markandeya Puran narrated by Sage Markandeya.  

Saptashati is also popularly known as Chandi since it narrates the glory of the Goddess Chandi, one of the manifestations of the Primeval Adi-shakti. 

Yet another supreme scripture the Devi-Bhagavata Purana retells the glory of the Goddess. 

It is in Chandi, the Adi-Shakti is summoned as Goddess Durga for the first time where it is said: “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.”  

In Chandi, Rishi Medha says; “A mysterious delusion dwells in the mind of man, by which his pure perception is blinded, by which he is again and again made to cling and go back to those very objects from which he is subject to so much pain and suffering.”  

Therefore, Rishi Medha advises to worship the Divine Mother, pray to Her and meditate upon Her and propitiate Her.  Thus propitiated, Goddess Durga manifest to bestow Her Grace and liberate from the cosmic illusion and grant pristine transcendental state of Pure Being. 

Goddess Durga manifests in us in the form of pure perception, will power, a teacher, an aspirant aspiring to rise to a higher plane, and self-examination revealing the lower instinctive egoistic Self.  

To root out the evil tendencies of ordinary human nature determined by ego, and reach out to the pure perception, we should invoke Goddess Durga by resolute determination and make progress with her blessings. 

We live our lives with a host of defects, misperceptions, misconceptions and we are not aware of them. 

With Yoga Sadhana we can be aware of our defects and have right perception and develop irrevocable determination to completely root out defects we live with.  

It is in our determination Goddess Durga manifests Herself in the form of pure perception and will power, and enables us to fight evil tendencies in every moment of our life.     

In us there co-exist both positive and negative Karmic forces.  Along with the divine positive Karmic forces, the negative Karmic forces, as demons, also reside in us and manifest in our thought, speech and action.  In us lives the demons as adverse negative Karmic forces thriving, colliding and creating disorder and suffering.   

Goddess Durga, embodied as undivided energy of self awareness and mindfulness, resides in our inner consciousness, as positive Karmic forces.  

Goddess Durga continuously destroy our impurities and negative Karmic forces, and bestow us spiritual wealth.  

Goddess Durga protects us and guides us in our spiritual journey on self-purification, self-transformation, and self-realization.   

Navaratri Durga Puja 

Goddess Durga is the Citta Shakti, pure blissful consciousness, the Mother Nature.  She is the Nature itself, the supreme power of eternity and perfection underlying the whole existence.  

Goddess Durga is the supreme source of all energies, the Being in every action.  She is the dynamic active Being and her manifestations are infinite.  

Goddess Durga is worshipped with Vedic rituals 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 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 prosperity, harmony and happiness.  For her blessing the devotees embrace righteousness and exercise self discipline, self-control and sacrifice.  

The autumn Navaratri is observed with festivities and the tenth day is celebrated as Vijaya Dashami, also called as Dassera or Dassain to mark the victory of Goddess Durga over demons, the embodiment of evils; the negative Karmic forces. 

The ultimate goal of life is Moktsa –liberation from Samsara, being free from negative Karmic forces that drive a man from birth to death.  

The negative Karmic forces as demons are nothing external but inherent within us, in our mind, in our thoughts, in our perception, speech, behavior and action.  Being in us embodied as demons the negative Karmic forces haunt us throughout our life and keep us bound to Samsara, being dissatisfied even when the desires are fulfilled.   

In Devi Mahatmaya, Sage Markandeya narrates benevolence of the Goddess Durga in destroying the demons -the evil forces, which poses obstacles to human soul in its journey towards Moktsa.

 The demons destroyed by Goddess Durga are: 

(1) Madhu and Kaitabha -the embodiment of delusion and irrationality,

(2) Chiksura and Chamara -the embodiment of pride and prejudice,

(3) Mahishasura -the embodiment of Ahangkar -the ego.

(4) Sumbha and Nisumbha -the embodiment of greediness and possessiveness,

(5) Dhoomra Lochna -embodiment of unclear vision and selfish consciousness,

(6) Chanda and Munda -embodiment of aversion and lustfullness, and 

(7) Raktabeej -embodiment of fleeting thought and desire.

These potent demons manifest in our thought, speech, and behavior.

1…Madhu and Kaitabha 

The demons Madhu and Kaitabha are the embodiment of delusion and irrationality.  

Madhu and Kaitabha are Tamasic -the evil psychic forces characterized by ignorance, which creates obstacles in having orderly existence in harmony and creativity.  

Goddess Durga is Satvic Shakti -the divine power, the embodiment of knowledge, bountiful, righteousness, harmony, peace and victory over evils.  

Goddess Durga is the power of pure consciousness.

Goddess Durga first destroys the demons Madhu and Kaitabha, the first obstacle for right understanding for having right perception. 

2…Mahishasura and his generals Chiksura and Chamara 

We are ruled by our Ego –Ahangkar, the Rajasik aspect characterized by passion for fulfilling the sensuality of our being.  

Our Ego has been depicted as demon Mahishasura –the embodiment of self pride and ignorance, and passion which is ever deficient and dissatisfied.  It constantly changes its masks in order to foster its own security, superiority and satisfy sensual pleasures.  

Mahishasura denotes our fickle mind and desires that manifest in all possible manners.  That is why Mahishasura, while combating with Goddess Durga, instantaneously changes its form from its original form of buffalo.  

The demon Mahishasura relentlessly attacks gods -the positive energies of natural balance, welfare and harmony, to take over the control of worldly affairs and create an unbalanced chaotic worl.

When Ego defies the forces of nature and misappropriates nature for its selfish pursuits of pleasures instead of universal welfare, peace and harmony, the imbalance in nature occurs. 

In Navaratri Durga Puja, Goddess Durga is invoked to vanquish the demon Mahishasura.  

To defeat Mahishasura, Goddess Durga first eliminates the generals of Mahishasura, the Chiksura and Chamara, the embodiments of pride and prejudice.  

After the Chiksura and Chamara -the pride and prejudice, are subdued, the root cause of all evils, Mahishasura, the Ego, is subdued by Goddess Durga with her sword of spiritual wisdom.  

The rationale for presenting Ego as buffalo is the fact that the base animal instinct is imbedded in our Ego and buffalo represent anger, the primary negative Karmic force.  

3…Shumbha and Nisumbha 

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

Shumbha and Nisumbha once overpowered the gods and made them slaves of destructive evil forces.
  

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

Goddess Ambika with all grandeur of her power destroyed the demons Sumbha and Nisumbha.  

Goddess Durga is eternally present in us as Citta Shakti, the light of pure consciousness.  The divine light of pure consciousness emanates from complete stillness and silence of the attentive mind.  


To defeat the demons Sumbha and Nisumbha, the embodiment of greediness, vanity and possessiveness, we should invoke Goddess Durga who is ever present in us in the form of Citta Shakti. 

4…Chanda and Munda, and Dhumralochana

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

Once, Chanda and Munda attempted to appropriate the Goddess, in her most beautiful divine form, for self-gratification of their ego’s vanity and possessiveness. 

Goddess imposed a condition that the one who would conquer and humble her in the battle and becomes her match in strength, shall be her master and lord. 

The demons, Chanda and Munda were crude psychic energies, and they tried to overpower the Goddess by force and thus engaged in a war.  

In the battle the demon leader Dhumralochana, the one with smoke in the eyes, who was the embodiment of veiled and unclear vision of limited selfish consciousness, was destroyed first.  

After Dhumralochana was destroyed, the demons Chanda and Munda, dwelling as selfish consciousness were destroyed.  

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

In Navaratri Durga Puja, Goddess Chamudeswari is invoked to remove the veil of our unclear vision and selfish consciousness characterized by attraction, aversion, and lustfulness.  

5…Raktabeej

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

As the embodiment of fleeting thought and desire, Raktabeej has the capacity to multiply itself endlessly in the egoic mind.  

In physical form, Ratkabeej has the capacity of multiplying from every drop of his blood falling on the ground, which means it multiplies as it faces mortal danger.

To defeat the formidable demon Raktabeej, the Goddess Durga gathers all her denominations –Matris.  

In the war, Raktabeej is injured by Matris Kalika -the dark space of meditative attention.  Matris Kalika then absorbs all the blood dripping from the wound of Raktabeej and debars him of the possibility of multiplication.  

Finally, Matris Kaushiki -the light of pure awareness burns Raktabeej to death. 

In our ordinary mundane worldly life we can generate and sustain divine awareness through Yoga Sadhana.  

With Yoga Sadhana the thinking process of the reflective mind is absorbed by spiritual absorption into divine awareness by which the demons causing us to suffer can be subdued.  

We experience suffering when the evil forces rules on us.  To exterminate the demons, we need to accumulate the disaggregated and dissipated positive Karmic energies.  We need un-fragmented, single-pointed attention with a strong resolve and decisiveness in our thought, attitude and behavior.  

Navartri Durga Puja is an occasion of spiritual journey for (i) self-purification, (ii) self-transformation and (iii) self-realization. 

In Navaratri, Goddess Durga is worshiped for spiritual cleansing, upliftment and enlightenment.  

Worshiping Goddess Durga in spiritual sense is to attain Moktsa -Nirvana.

Worshiping Goddess Durga in mundane sense is to draw inspiration from Goddess Durga to have right understanding and perception, and aspire to attain excellence.  

Devi Kavacha, an auxillary of Devi Mahatmaya presents nine manifestations of Goddess Durga.

Goddess Durga is primeval, absolute and complete, who embodies Goddess Laxmi and Goddess Saraswati, all other Goddesses of Hindu theology. 

In Navaratri Durga Puja when Goddess Durga is revered, all other Goddesses are revered by virtue of being one.


With divine blessing of Goddess Durga we will be able to destroy all imperfections and faults in us. 

Goddess Durga is “Durgati Nasini –She who removes suffering.”  

In Durga Puja, Goddess Durga is invoked to eradicate Tamo-Guna –the negative tendencies that haunt us as demons obstructing our way to peace and prosperity and to bestow us positive attributes and divinities in our mind and heart and grant us spiritual values of self-discipline, self-control, calmness of mind, forbearance, loving kindness and compassion. 

With the blessing of Goddess Durga we will be endowed with Knowledge, skills, intelligence, creativity, splendor, and wisdom. We will be able to know what we are and set us free from illusion and ignorance, and we are liberated from suffering. 

Nava Durga  -The Nine Manifestations of Goddess Durga 


In Navaratri Durga Puja, the nine manifestations of Goddess Durga are worshiped in the sequential order over a period of nine days.  


The nine sequential manifestations of Goddess Durga and their essence are:  

1…Shailaputri

Shailputri is the embodiment of primeval purity of inner consciousness.  She is the power of pure consciousness, who resides deep in our inner consciousness.  

The human consciousness is characterized by constantly outward flowing 

With deep dedication and concentration on Sailputri, the out flowing energy turns inward in search of perfection in inner consciousness within and eventually stilled.  

With veneration of Sailputri, the devotees are able to awaken her and with her begin the spiritual journey in pursuit of eternal peace and happiness. 

2…Brahmacharini

Brahmacharini is the embodiment of purity of mind, the cumulative energy resulting from practicing of stillness and silence.  

Goddess Parvati as Brahmacharini did super natural austere penance.  As she attained the ultimate level of her austere penance, the whole universe was shaken. 

With the blessing of Brahmachaini our mind remains unshaken and do not deviate from the path of duty even in the worst physical and mental pressures.  

By worshipping Brahmacharini we cultivate self-confidence, ethical conduct and resolute determination.

Brahmacharini bestows her devotees with purity of mind devoid of Ego and we are able accept things or situations as they are with humility.  

Brahmacharini is the giver of spiritual wisdom for having boundless space of pure awareness. 

Brahmacharini personifies love and loyalty, and provides knowledge and wisdom.  

 3…Chandraghanta

Chandraghanta is the embodiment of inner vibrations of the accumulated energies.  She signifies the inner call for equipoise mental state of pure consciousness.

Chandraghanta instantly provides blessing to her devotees.  As soon as a devotee invokes Chandraghanta she immediately takes her devotee in her refuse.  

Chandraghanta bestows her devotees with bravery and fearlessness attributes along with serenity and humility.

Chandraghanta 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, her devotees are able to purify their body, speech, mind and actions, and get rid of worldly sorrows.  

4…Kushmanda

Kusmanda is the core of our inner consciousness, referred as Surya Loka.  

Kusmanda embodies Sankalpa, the mental projection, and the underlying energy.  

Kusmanda embodies the energy with which the universe is created, and the phenomenons that continue without end. 

Kusmanda bestows with long life, good health, name and fame, and strength.  With her blessing her devotees are able to get relieved from ailments and suffering.

5…Skandamata

Skandamata is the embodiment of the energy that enable single-pointed mid yearning for liberation.  

As Skandamata, Goddess Parvati gave birth to Skanda or Kartikeya, who destroys the formidable demon Tarakasura -the impeder of liberation.

With blessing of Skandamata, our mind becomes pure and void of thought waves.  At the purest state of mind, we are liberated from illusion and begin to experience happiness.

6…Katyayani

Katyayani is the embodiment of faith and confidence.  She is the power of our inner consciousness. 

With spiritual vision of Katyayani, we receive blessing for being confident in our own Self and decisive in our action.  

Being confident in our own Self and decisive in our action, we get rid of fear and doubt, the root causes of defeat and failure and become fearless and confident.  

One who worships Katyayani becomes immune to suffering caused by fear and doubt.  

Katyayani signifies inner looking awareness and she is worshiped for self confidence and victory.  

7…Kalratri

Kalratri is the wrathful form of Goddess Durga.

Goddess Durga takes this wrathful form to eliminate evils which are otherwise difficult to destroy.  

Goddess Durga in this form of Kalratri destroys the demon Raktabij, who is the embodiment of fleeting thoughts and desire that remains dissatisfied even after fulfilling it.  

In wrathful form Kalratri provides protection and enables our ability to discern between the underlying truth and surface illusion.
 
The eminence of wrathful form of Kalratri is to care, thus Kalratri is bountiful and benevolent.  

With the vision of Kalratri the devotee becomes fit to earn  virtues. 

With Kalratri invoked, our Ego enters the dark space of our attention -the inner consciousness, where it experiences self-destruction.  

Kalratri is the embodiment discerning wisdom, the spiritual energy that supports our mind –the outer consciousness, in facing the innermost deepest level of consciousness to which everything dissolves.  This event is referred to as Kal -death, and that is why she is referred as Kalratri –dark night.

Goddess Durga in her manifestation as Kalratri destroys nescience in order.  She destroys darkness –the nescience, so that we realize light, the spiritual knowledge and Sanskar –the human values.  

Kalratri destroys Dukha -sorrow, misery, earthly travails and tribulations.  She destroys all those factors that bind us to Samsara.

8…Mahagauri 

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

Mahagauri is the eternal light of Supreme Being.  

Mahagauri is also the embodiment of great vows Goddess Parvati had taken in this form.  Her power is unfailing and instantly fruitful.  

Mahagauri 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.  

With blessing of Mahagauri we are purified in all respects and become fit for inexhaustible virtues.  

It was in this form Goddess Parvati married Lord Shiva.  

At the moment Lord Shiva adored Goddess Parvati in the form of Mahagauri, all gods had chanted: 

“Sarva Mangala Mangalyae, Shiva Sarwartha Sadhike;

Saranyai Trei-Ambikae-Gauri Narayani Namustutey.”

‘Veneration to all auspicious Goddess Gauri,

eternal consort of Shiva and his principle.  You are Narayani. 

We take refuse unto you.’

9…Siddhidhatri

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

Siddhidhatri 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, she is depicted as being always worshipped equally by Gods, Siddhas, Gandharvas, Yaktsas, Gods and Raktsas -demons.  

With the Siddhi bestowed, her the devotee realizes equanimity across all beings and the universal oneness.

With Siddhis and Riddhis bestowed by Siddhidatri, her devotees transcend all material desires and necessities.  They completely become free from lust thoughts and sense of sensual enjoyment.  The absolute nearness of the perfect Supreme Being becomes the only aim of her devotees. 

After attaining Siddhis and Riddhis there remains nothing to attain.

Siddhidhatri signifies that with continuously merging into the light of Supreme Being with Yoga Sadhana, we attain absolute ground of existence.  At that state, the only intension that remains is to help and free others from illusion and influence of negative Karmic forces.   


Psychologically Durga Puja provides self confidence and courage to get rid of the obstacles in our endeavor.  

Philosophically Durga Puja provides right understanding and right perception for embracing righteousness and positive Karma.

Culturally Durga Puja provides a basis to live a meaningful and prosperous life.

Dassain

The tenth day is the Vijaya Dasami popularly known as Dassain has both spiritual and cultural significance.  

From spiritual angle, Dassain is the day of celebrating the victory of Goddess Durga over demons, which implies to victory of good over evils.  It also coincides with the victory of Lord Rama over demon Ravana, which implies the victory of virtue over vice.  

Dassain is an occasion to receive blessings of Goddess Durga and elders of the family.  

Culturally Dassain is a festival of family get together and an occasion to refresh and rejuvenate hope and aspiration, self-confidence and instill values that inspires to pursue the path of righteousness. 

Dassain brings smile on everyone’s face and an experience of emancipation.  In Dassain everyone, though momentarily, forgets Dukha –the suffering, and cherish Sukha –the happiness.  

It is believed that on Dassain, Goddess Durga keeps open the gateway to the divine abode by annihilating all the negative Karmic forces that stands on the way of being divine.  

On Dassain the reign of Goddess Durga radiates from the heart of everyone as pure consciousness and the knowledge that destroys the veil of illusion and ignorance. 

There is a firm belief that whoever observes Navaratri Durga Puja with devotion are certain to be endowed with Dharma –Virtue, Artha –Prosperity, Kama –Worldly fulfillment, and Moktsa –Eternal bliss.  

Even the sinners will be pardoned off their sins if Goddess Durga is worshiped with complete faith and devotion.   

Formally Dassain begins with Ghata Sthapana on the first day of the Navaratri. 

Ghata Sthapana means the consecration of Goddess Durga for her veneration.

Ghata Sthapana is done by placing a Kalash –a small container filled with water, symbolizing Goddess Durga.  Alongside of Kalash, seeds of maize or barley, is sown in a pot filled with clean sand. Then a lamp is lit, which ought to continue burning throughout.

Symbolically a weapon is placed next to Kalash which metaphorically represent knowledge, intellect and power of Goddess Durga with which she continues to annihilate the demons –the negative Karmic forces. 

Every evening Arati is offered. Offering Aarati means consecrating divinity and blessing, and receiving Arati means committing onto oneself saying -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, the seventh, eighth and ninth days are of special significance. 

The seventh day is called the Phul-Pati day.  On this day nine different selected flowers, shrubs and herbs are placed in a Kalash which symbolizes Goddess Durga in her nine different forms, and as the Mother Nature -Prakriti.  

Phul-Pati day is special as on this day Kalratri Durga is worshipped.  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 the 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 day is the day of affirmation of being pure, having pure perception with right understanding and free from framed perception, attitude and behavior that causes ignorance in our way of thinking and living.  

The mundane standards we apply for our perception, attitude and behavior cause moral blindness and spiritual affliction.  For this reason 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 day is a day of sacrifice, the day we sacrifice our negative Karmic forces; the ego and its forces including anger, attachment, aversion, delusion, carving, lust, and all the rests.   



In Durga Puja, the Chandi Havan is done.  There prevails the faith that by performing Chandi Havan, the evil planetary influences are set right and it endows every one with good health, success, prosperity and victory over evils and adversaries.   

The eighth day is called Asthami.  On this day Goddess Durga’s Asta-nayikas, the eight Shaktis are worshipped. 

On Asthami, Goddess Bhadra Kali along with sixty four Yoginis emerge from Goddess Durga and the demons Chand, Munda and Raktabeej, the evil forces of attraction, aversion, lustfulness, unclear vision, fleeting thoughts and desires are destroyed.  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 destroys the demon Mahishasura –the Ego, the root cause of suffering.  


On Maha Navami day, all family members take refuse in Goddess Durga and venerate Her together.

On Maha Navami day, Goddess Durga is specially venerated for destroying Dukkha -suffering, and for granting Vidya –knowledge, Buddhi –intellect, Sukha –happiness and Saanti –peace, and Bala –power to face any adverse circumstances that may come across.

On tenth day the Dassain is celebrated in festive mood.  

Dassain is marked with a special Tika ceremony.   The elders offer Tika with Jamara.


The Dassain Tika is of especially colored rice.  It is believed that each grain carries multiple blessings of Goddess Durga and of elders.  

Jamara signifies symbolic blessing of Goddess Durga for wish fulfilling, good health, happiness and prosperity in the years ahead.   

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

****************************************

***********************

*********

“Om devah Shanti, Antarikshagum Shanti, Prithivee Shanti;

Rapah Shanti, Roshadhayah Shanti, Vanaspatayah Shanti;

Vishvadevaah Shanti, Brahma Shanti, Sarvegum Shanti;

Shaanti 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 on us and all beings!” 

“Om sarveshaam Swastir bhavatu; Sarveshaam Shantir bhavatu

Sarveshaam Poornam bhavatu; Sarveshaam Mangalam bhavatu.” 

“Swasti -auspiciousness be unto all; Shanti -peace be unto all; Poornam -fullness be unto all; and Mangalam -prosperity be unto all.” 

“Sarve bhavantu Sukhinah; Sarve santu Niraamayaah

Sarve bhadraani pashyantu; Maakaschit Duhkha bhaag bhavet.” 

“May all be Sukhinah -Happy!  May all be Niraamayaah -free from diseases and disabilities! May all be Pashyantu -look for the good of others! May none suffer from Dukha -Sorrow!” 

“Om bhadram Karnebhih Rhenuyaama devaah;

Bhadram pashyema-akshabhir-yajatraah.

Sthirair-angais-tushtu-vaamsas-tanoobhih;

Vyashema deva-hitam 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!”

***********************************
*********************
**********

Meditation

The philosophy and practice of meditation evolved when spiritual fervor of Vedic era gave way to the era of Upanishads.  During the era of Upanishads, introspection as a mean to attain enlightenment was embraced, nurtured and perfected. 

The Upanishads contended that the self or the soul of every human being is potentially divine and that divinity inherently present within can be realized through meditation.

The Rig Veda (X.53.6), acknowledging the existence of imperfection and divinity in human beings, says; “Manur Bhava, Jannya Daivam Janam –become human being; make other divine....” 

Throughout Upanishads the sages have advocated meditation for transforming Atma -the individual self, which is imperfect, into Param Atma -the universal divine self which is pure and perfect. 

The Upanishads recognized that we have the capacity deep in us to see many, deal with many, and welcome many at the same time. 

Meditation involves investigating and enlightening mind and its thought processes.  It brings about mental stability and development, which enables to become consciously aware and mindful of thought and action. 

Meditation is deeply rooted in Yoga Sutras of Hindu theology, both in philosophy and practice.  It is the Dhyana stage of Yoga leading to Samadhi, a state enlightened existence.

The rationales for habitually practicing meditation are:

1...Purify mind of all defilements,

2...Still mind and remain calm, free from mental agitation, fear and worry,

3...Enhance awareness and become mindful of actions,

4...Promote virtuous qualities and become positive in life,

5...Fortify will power, increase self-confidence, and eliminate laxity,

6...Enhance dedication to duties, self discipline, determination and integrity,

7...Cultivate positive attitude and commitment for philanthropy,

8...Enhance the ability to make right judgement and understand others, and

9...Realize divine nature of: 1) loving-kindness, 2) compassion, 3) altruistic attitude, and 4) equanimity -the feeling of oneness among individuals and societies. 

Living an enlightened life is the expected result of meditation.  It enables to cultivate positive ethical behaviour that generates positive thoughts and actions. 

By practicing meditation, we are trying to be aware of things, both externally and internally that are happening in present moment and be mindful by which only positive thoughts are generated and positive actions are executed. 

Meditation is essentially mental development.  It is a mental exercise.  Lord Buddha says; “The mind is everything.  What you think, you become.” 

Meditation engages in having a positive state of mind.  It is with meditation we are able to culture and develop wholesome spiritual perspective.  It nurtures right way of life with right attitude with stable and pure mind. 

The goal of meditation is to be free from all that causes un-satisfactoriness and suffering.  

Practicing meditation means embracing positive thinking, attitude and behavior.  Meditation is an experiential action and not a scholastic subject.

Meditation enables us to be analytically mindful of the present moment, be in present moment and know that we are in the right path and living a right way of life. 

Meditation enables to remain aware and mindful on what we do, speak or think, and to develop moral values.

Meditation has two dimensions: concentration and contemplation. 

By concentrating on Lord Buddha, we may feel Lord Buddha right in front.  But by contemplating on Lord Buddha, our conscious self become one with Buddha. 

At the highest level of concentration we are able to discern our thoughts.  We remain aware of arising thoughts but we are able to dissociate with them.  By doing so, there will be reduction in generation of fleeting thoughts and mind tends to become still.

As the level of stilling our mind advances, there will be a state when no thoughts are generated.  At that state, the mind generates thoughts only when needed and it generates wholesome thought and nothing else.  That is the highest level of meditation at which we are in control of our mind.  We are aware of the phenomenon but the state of our mind is not affected.

At the highest level of concentration, mind remains pure and serene.  We become one with object of concentration.  We can see the whole universe as one, and do not see our own existence.

Truly, meditation is mind training.  In Bhagvad Gita (6.35-36) Krishna says; “It is true that mind is restless and difficult to control.  But it can be overcome through regular practice and detachment. 

Those who lack self-control will find it difficult to progress in meditation, but those who are self controlled, striving earnestly through right means, will attain the goal.” 

In Diamond Sutra, Lord Buddha says, “Mind is the source of both; happiness and unhappiness.  The mind itself is the subject of introspection.

All phenomena are preceded by mind.  When mind is comprehended, all phenomena are comprehended.” 

Meditation is not limited to a formal structured practice but pervades all aspects of daily life, all activities, in all places and every moment of time.

The two meditation practices which Lord Buddha practiced and perfected with which he attained enlightenment and Nirvana are: (1) Samatha Bhavana -calm abiding, and (2) Vipassana Bhavana -contemplation.

The process of concentrating on the object of meditation resulting in a calm and tranquil mind, fully settled in a state of non-destruction is Samatha Bhavana.

At calm and still mind, there will be presence of mind being aware of it.  It is the calm and aware mind gain energy for higher level of attainment.

Upon stilling the mind with Samatha Bhavana, the mind is ready for Vipassana Bhavana -the next level of meditation, which involves contemplating on the object of concentration. 

Samatha and Vipasana are the two successive stages of meditation and one without the other, the end will be missing.  The two together forms the connecting bridge between the individual self and the universal self. 

Samatha and Vipassana meditations are integral as Samatha meditation gives way to Vipassana meditation.  The fundamental difference between the two is the purpose of the respective meditations. 

The purpose of Samatha is to stabilize and still the mind while that of Vipassana is to experience the ever changing phenomena. 

Samatha enables to eradicate the defilements temporarily as the mind is absorbed in the object of concentration. 

Vipassana enables to understand the truth of impermanence and suffering, and thereby eradicate the defilements permanently. 

The seamless connectivity between Samatha and Vipassana are established in four essential stages of Yoga: 1) Bhavana, 2) Dharana, 3) Dhyana, and 4) Samadhi. 

The terms Bhavana and Dharana are often considered to have same meaning but there exists a difference. 

Bhavana means a good idea or thought, and it is a noun, where as Dharana is volition, aiming or exercising for a good idea or thought, and it is a verb. 

The term Dhyana implies to incessant flow of good idea or thought on to the object of concentration.  The flow may be inward or outward.  The term Dhyana has been embraced as Chan in Chinese, and as Zen in Japanese, which affirms Dhyana is the right root word for meditation.

Samadhi is the state of experiencing the ecstasy resulting from Dhyana, being one with the object of Dhyana.

With Bhavana we wish to purify our mind, and with Dharana we purify our mind.  With Dharana we still our mind on to the object of concentration. 

Dharana with love and devotion awakens mental and emotional power.  It releases mental and emotional energy from the objects of attachment.

The object of concentration can be anything but for the purpose of mental culture, the object of concentration is spiritual and divine in nature. 

In practicing Dharana, mind alone is not enough.  It requires indomitable will or will power of inner consciousness, more precisely the soul.  When mind and soul are fully concentrating, only the practitioner as subject and the object of concentration exist.  Eventually the mind and soul dissolves in the object of concentration, and becomes one with it. 

With Vipassana, things are recognized as they are.  Vipassana enables to realize total detachment, and renunciation of the fruits of action.

With Vipassana, the craving and clinging, the root causes of suffering are destroyed.

Samatha and Vipassana meditations take us to our true existence deep within us and enable us to enter into inner consciousness.  It is there in the inner consciousness we discover the universal self.  

Samatha to Vipassana at their highest level, enable mind to rest in the core of our inner consciousness.  At that state the wandering thoughts do not disturb the meditating mind. 

Practicing Samatha and Vipassana, Lord Buddha knew the true nature of all that exist and gained knowledge to ferry across all beings from discord to harmony, from suffering to happiness, and from Samsara to Nirvana. 

The two teachers, Alara Kamala and Uddaka Ramaputra, had taught eight Dhyana to Lord Buddha.  Perfecting the eight Dhyana taught by the two teachers, Lord Buddha could have only temporary mental peace. 

Lord Buddha was not convinced with the adequacy of the eight Dhyana as the un-satisfactoriness and suffering still persisted even after accomplishing the eight Dhyana.  What Lord Buddha wanted was the permanent mental peace, happiness and bliss. 

Lord Buddha wanted to know beyond eight Dhyana.  At the dawn of his enlightenment, Lord Buddha had reached fourth Dhyana by practicing Samatha meditation, and from there he proceeded through to the eighth Dhyana and beyond with Vipassana meditation.

It was upon proceeding beyond eight Dhyana; Lord Buddha attained enlightenment, and attained Nirvana. 

Beyond eight Dhyana, the truth that Lord Buddha discovered was that we do not live in our action, in the present moment.  We live either in the past or in the future.  Though we are doing something now, here, we are somewhere else in our thoughts, in our imaginary problems and worries.  Therefore we remain unsuccessful, discontented and unhappy. 

The real life we actually live is the present moment; not the memories of the past which is dead and gone, nor the dreams of the future which is not yet born.  One who lives in the present moment lives the real life, and he is happy.  This does not mean that we should not think of the past or the future at all.  Whenever we think of past or future we should think of them in relation to the present moment, the present action of ours.

Lord Buddha learnt Smatha Bhavana from his teachers and perfected it, but the Vipassana Bhavana was rediscovered by Lord Buddha in its entirety and perfected on his own, which was lost in its perfection. 

After Lord Buddha's Pari Nirvana numerous meditation practices were developed, but all of them fall in either of the two categories: Samatha and Vipassana, which are to be practiced in sequence. 

Lord Buddha practiced Samatha and Vipassana meditations to culture his mind, to cleanse it, to control it, to make it one-pointed and direct it to know Yatha Bhuta Nana -the true nature of existence. 

Lord Buddha offered Samatha and Vipassana meditations to the humanity for eradicating suffering.  These two meditations have higher relevance in today’s world for having balanced thinking and mental attitudes among young generations in whom reasoning has overtaken the faith and devotion. 

With meditation we discipline our mind and nurture Bodhi Citta -enlightened mind, from which Karuna –the loving kindness and compassion, is born. 

Shantideva (685-763 AD) says; “Once Bodhi Citta is firmly grounded, there emerge the thoughts of Bodhi Paranidhi Citta -the thought of vow to grasp virtues, and Bodhi Prasthana Citta -the thought of vow for departure on the path of realization.

With these two thoughts, one should proceed with Papa Deshana -reflection upon the evils and the recognition that, given the innumerable previous births, one can not presume to dissociate oneself from any of it. 

One should confess that whatever evil was committed or was caused to be committed, and whatever was enjoyed foolishly, ending in self destruction, that evil I confess with remorseful feeling.”

Once all negative Karma of past and present and connection with every other being has been honestly established, we can authentically rejoice in everything that is good by realizing Punya Anumodana -the mirror image of Papa Deshana. 

With Papa Deshana and Punya Anumodana, comes the capacity to fulfil Bodhisattva vow, the basis and substance of Bodhi Citta Parigraha -cultivating the mind of enlightenment.  It is an enlightened mind that activates whole of our consciousness and translate into wholesome action leading to Nirvana. 

Samatha meditation brings about enlightenment that delivers wisdom while Vipassana meditation brings about Nirvana which delivers the end of suffering.  This was what Lord Buddha was actually looking for. 

In Buddha Dharma, the dominant philosophy is Sunyata.  It advocates that Samsara continues to perpetuate because of its very nature of impermanence. 

Samsara has no inherent independent existence.  It is Sunya because it has a Dependent Origination devoid of independent and permanent existence.  It is in that Sunya there is the potential for immanence, where the Buddha Nature is found.

Buddha Nature is the seed potential of goodness.  It is pure, un-influenced and eternal. It neither increases nor decreases; neither destroyed nor corrupted. 

Buddha Nature is the potential to become Buddha and it pervades in all beings.  It is at the centre stage of all potentials. 

Besides Buddha Nature, which is pure, perfect and permanent, all other aspects of our being are impure, imperfect and impermanent. 

Buddha Nature is subject rather than object for it is uncreated unborn potential for goodness.  

Buddha Nature can be realized and cherished which inherently exists in every being. 

In parallel to the philosophy of Sunyata, there exists a philosophy of Alaya consciousness, the total sum of consciousness, which says it is in the Alaya consciousness there is seed potential for anything and everything. 

The Alaya consciousness possesses all the seeds of defilements as well as of Nirvana. 

The Alaya consciousness carries imprints of all the past Karma, like an archive and all the potentials of the future.  All our thoughts and emotions originate and end in the Alaya consciousness.  It is the essence of all phenomena.  But it is not absolute and independent.  It is the resultant entity of interdependence and impermanence. 

When wholesome Dharma is done, the defilements, appropriations, and spiritual corruptions are annulled and the pure consciousness prevails in the whole of the Alaya, as a result the future rebirth in Samsara is either eliminated or transformed.

It is within the expanse of Alaya consciousness the potential of goodness, devoid of all imperfections exists, which is uncreated and unborn.  That potential for goodness, the pure consciousness devoid of all imperfection is Buddha Nature. 

In either case, when Buddha Nature, the divine nature, is realized, the suffering ends without having to exert.  And realising that divine nature is all about meditation. 

Irrigation: A Way Forward

Where most population live in rural areas and derive livelihood from agriculture, the economic and social development without developing agriculture cannot be realized.  Developing agriculture is inevitable for poverty reduction, create job, and improve livelihood and living standards of people engaged in agriculture. 

Developing agriculture is becoming increasingly daunting task as the adverse impact of climate change is becoming more severe.  The changing rainfall pattern causing longer period of drought situation and more intense rains causing floods and landslides are the evidences of the impact of climate change.  The change in rainfall pattern and receding glaciers are resulting in reduction in discharge of streams and rivers.  Unless wise steps are taken to conserve and efficiently use the available water, the agriculture development will remain an unfulfilled dream. 

As the climate change becomes more apparent, farmers will have to face either severe drought situation or flood.  In either case there will be negative impact on agriculture.  It is predicted that by 2025, more than a third of the world population will face absolute water scarcity.  In such situation, technologies for efficient use of available water will be indispensable for sustaining rural livelihood. 

The time is now to adopt water saving technologies and products of bio-technologies such as hybrid varieties which tolerate drought and flood situation and have high degree of resistance to pests and diseases. 

In the existing conventional open irrigation channels, huge amount of water is lost in conveyance, often causing environmental problem.  The conveyance loss could be easily zero down by replacing open irrigation channels by PVC pressure pipes, specifically manufactured for conveyance of water for irrigation and drainage purposes. 

At farm level, the farmers have options for sprinkler and drip irrigation technologies.  Sprinkler and drip technologies improve water use efficiency and increases production.  These technologies apply just the right amount of water needed by crops. 

Both, the sprinkler and drip technologies, reduce crop water requirement by up to 70%, particularly by drip technology and liquid extract of manures and organic pesticides could be applied along with irrigation water. 

The sprinkler irrigation can reduce the risk of crop damage from unusual low temperature and frosts occurring due to climate change.  It can be installed in either permanent or mobile modes.  The only disadvantage of it is its fairly higher initial investment cost and the energy needed to build a constant pressure adds to higher operational cost. 

Across Asia and Africa, drip technology has been proven to be successful.  It is a versatile technology suitable for fruit crops such as orange or apple, and vegetables grown on raised beds like tomato, cabbage or cauliflower.

The unique advantage of drip technology is that it enables farmers to produce vegetable crops in dry months with small amount of water.  It enables to maximize production particularly in the event of seasonal droughts. 

The drip technology is adaptable to slopping land terrains where other systems do not work. 

With drip technology, minimum amount of water is needed for growing bumper crops.  Fertilizers such as extract of farm yard manures and organic pesticides can be precisely applied at the root zone for increasing crop yield and maximize  income. 

The initial cost of drip technology is fairly low which make it accessible even to poorer farmers with small land holding. 

Since the amount of water required for drip irrigation is small, it can be easily met from small spring water source nearby or by rainwater harvesting.  Both small and large scale structures may be considered for rainwater harvesting.  It could be small HDP tank at individual level or reservoirs and dams at community level in the catchment area. 

The combination of drip technology and rain water harvesting has immense potential to enable farmers to successfully grow vegetables during winter at mid and low altitudes and in spring season in high altitudes, and irrigate fruit crops like orange and apple during extreme dry months in winter and spring seasons. 

For further detail, Contact:

Agri-tech Bhutan Supplies and Services

(Dealer for Jain Irrigation Systems Ltd, India)

Post Box no. 0644

Thimphu