NAVARATRI ( ENDS ) : DEVI MAHATMYAM : VIJAYADASAMI - SWAMI SRI CHIDANANDA.

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Wednesday, October 05, 2022. 06:00.
VIJAYADASAMI :
THE GREAT GOAL AND ITS ATTAINMENT.

ENDS

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TODAY is the glorious day of the celebration of the Mother’s Victory. It is a day of Vijaya,

when all the gods rejoice and all mankind is in an exuberance of joy; for they have received the

Supreme Assurance that so long as they turn to the Mother in their extremity and distress, there will

be no lack of support and of strength. For, Mother is the champion of those in distress and those who

seek refuge at Her divine feet. She is Strength Infinite, Maha-Shakti; and as such we have but to turn

to Her and no more will weakness persist in us. The supreme victory over all the forces of darkness,

ignorance and nescience is achieved and we shall be partakers together with the Mother of joy of

Vijaya. Vijaya-Dasami is a supreme day of confidence, strength and courage for all seekers.

On this day all aspirants and those in quest of God have the greatest strength and courage for

by the annihilation of all the forces that stand in the way of the fullest manifestation of divinity,

Mother has thrown open the gateway as it were to the abode of Para Brahman. The worship of the

Mother upon this supreme day is the worship of Maha-Maya in Her purest and absolute Vidya

aspect. Till now, during the Navaratra, we worshipped the Mother in Her different aspects as She is

manifest in this phenomenal world of human affairs. But when we come to Vijaya, we transcend the

Mother in all Her external and Vidya-Avidya aspects and we gaze into Her face as the Pure

Vidya-Maya, the Para-Shakti, to gaze at Whom is verily to gaze into the Infinite and the

unfathomable depth of Para Brahman Himself.

For, we started at the very commencement of this worship by declaring that Mother is none

else than the Para Brahman. The Supreme Being is Itself the Mother. Therefore, in Her Pure aspect

as Vidya-Maya, She is Para Brahman Itself; and it is in Her radiant and all-glorious form of the

Vidya, the radiance of Atma-Jnana, that we offer our salutations and adorations to the Mother upon

this Supreme and blessed day of Vijaya Dasami.

On this day there no longer exists any element of the lower nature. There is no Asuric

Sampat at all. There is no trace of demoniacal nature. All that is darkness has been completely

annihilated. It has vanished. There reigns Mother and Mother alone in all Her supremacy. She is

once again that mass of infinite consciousness. To invoke Her in this radiant, all vigorous aspect is

to plunge ourselves in the supreme worship of the Transcendent Being. Thus, now, we start our

worship and adoration of the Supreme Being, reaching which man has no more to go this round of

painful birth and death. That is the abode of everlasting light from where there is no more return to

sorrow. There is no more pain. Once for all we reach that supreme abode which is beyond all

sorrow, all pain and all delusion. That is the supreme goal of the aspirant, the seeker, of all human

beings, in fact, for this human birth has been given to us for that purpose of the highest attainment

and for that purpose alone. All other pursuits are delusions and the one purpose of attaining the

Supreme Being is the sole meaning, end and aim of this invaluable and precious human birth.

Guru: The Embodiment of Supreme Power :

Upon this glorious day, let us take the opportunity of looking into one very great secret of

the spiritual life. We have considered the Mother in Her threefold aspects of Durga, Lakshmi and

Sarasvati, as She is manifest as different movements in this phenomenal existence, as different

qualities in the aspirant and also as different forms of living and different phases of man’s life and

activities. But all this has been more or less in an impersonal way. She is also manifest in a special

and an occult form; and this occult form of Her is in the nature of a divine personality. The

manifestation of the Mother as our divine preceptor is a rare secret that is revealed to the heart of the

spiritual seeker only through the Grace of the Lord, of Mother Saraswati. This secret of the direct

personal manifestation of the Mother in Her supreme aspect of Vidya-Maya and Vidya-Shakti is the

Guru to the disciple. She is the Sat-Guru to the seeker. To a spiritual seeker, that spiritual being

whom he has accepted as his spiritual preceptor and the Guru is in the completest sense the visible

personal manifestation and embodiment of the Supreme Divine Mother. Upon this conception of

the Divine Mother rests the entire foundation of the seeker’s spiritual life. Upon this rests the entire

philosophy in Hindu culture. This is a unique conception the parallel to which cannot be found in

any other culture upon the whole earth. This secret of seeing the Supreme Being as embodied and

manifest in the visible personality of the Sat-Guru is at the very bottom of the success of the

aspirant’s spiritual quest. Thus, to every circle of spiritual seekers that particular personality whom

they have surrendered themselves to and whom they have accepted in the core of their hearts as

their spiritual guide, is the Supreme Embodiment of Para-Shakti, he is Brahma, he is Vishnu, he is

Maheshvara, he is Shakti, and he is the Akshara Para Brahman Himself. This is a truth which no

aspirant who is earnest in his quest for the Eternal can afford to lose sight of or miss or forget even

for a single moment of his spiritual life. For him the human aspect of the Guru’s personality should

vanish; in its stead there should stand before him only the radiant embodiment of the Supreme

Divine Power. This is an earnest reminder and a prayer to all aspirants and all seekers throughout

the universe, be they of the East or of the West. This is a reminder also of the attitude which they

should adopt towards their Sat-Guru, be they the followers of any spiritual personage whom they

have accepted in the inmost core of their hearts as their spiritual Guru.

For, the degree and the measure by which we shall be fully aware of this special

manifestation of the Mother in Her purest Vidya-Maya aspect in and through the living personality

of the Guru, to that degree and in that measure will be the unfoldment of the divine knowledge in

our consciousness; to that degree and measure will be the success of our spiritual realisations.

Therefore it is that again and again the aspirant and the seeker who has surrendered himself at the of his Sat-Guru is reminded to worship the Guru-God; and the Slokas which all aspirants repeat
every day embody this great secret and this highest truth:

Gurur Brahma Gurur Vishnu Gurur Devo Maheshvarah

Guruh Sakshat Param Brahma Tasmai Sri Gurave Namah.

Dhyanamulam Gurormurtih, Pujamulam Guroh-Padam

Mantramulam Gurorvakyam, Mokshamulam Guroh-Kripa.

Tvamhi Vishnur Virinchistvam Tvamcha Devo Mahesvarah

Tvameva Shakti-ruposi Nirgunastvam Sanatanah.

Guru is Brahma. Guru is Vishnu. Guru is Siva. Guru is the Supreme Brahman Itself.

Prostration to that Guru. :

The form of Guru is the root of meditation. The feet of Guru are the root of worship. The

teaching of the Guru is the root of all Mantras. The Grace of Guru is the root of Salvation.

Thou art Vishnu. Thou art Brahma. Thou art the god Mahesvara. Thou alone art the form of

Sakti. Thou art the attributeless Eternal.

What is the real form of Guru? What should we feel he is?

Yasyantar Nadi Madhyam Na-hi Kara-charanam Nama Gotram Na Sutram

No Jatir Naive Varno Na Bhavati Purusho No Napumsam Na Cha Stree

Nakaram No Vikaram Na-hi Jananamaranam Nasti Punyam Na Papam

No Tattvam Tattvamekam Sahajasamarasam Sat-Gurum Tam Namami.

In these glorious utterances we have a little of the great secret of this manifestation of

Divine Vidya-Maya revealed to us.

The Quintessence of Great Scriptures :

Upon this glorious day of Vijaya our worship of the Divine Mother in Her victorious

Vidya-Maya aspect, this in reality constitutes the adoration of the Supreme Para-Brahman as

manifest and embodied in and through the spiritual personality of the Sat-Guru. We have

worshipped the Mother in various ways. Today we have specially tried to adore Her in the form of

the written word, the lofty scriptures; the Vidyarambha with the reading of the Gita, the Brahma

Sutras, the Bhagavata, the Ramayana, etc. Therefore, it will not be out of place to just mention in a

few words what this approach to the Mother as the written word, as the scripture, She actually

means to us. As I have tried to explain, Svadhyaya means a very special process to the aspirant. But

it is also a practical way of life. The Svadhyaya is meant to mould our aspirations, our aims and

ideals and our day-to-day living and actions also. Therefore, these scriptures—Gita,

Brahma-Sutras, Bhagavata, Ramayana and the Mahabharata—contain a number of valuable

lessons to us upon the spiritual path.

In a word, what is the great call of the Mother through the Bhagavad Gita? In the Bhagavad

Gita, Mother has one supreme admonition and call, Tyaga. Gita means Tyaga; it is the scripture of

the secret of renunciation. It says the one method of realising the Supreme is to renounce all that

belongs to the phenomenal world—renounce your Kartritva-Abhimana, egoism, attachment—to

feel the whole universe is the Virat-Svarupa and that all your actions are worship of the Virat.

Anasakti and Tyaga are the supreme admonitions given in the Gita.

In the Bhagavata we have the positive side. Renounce this phenomenal world; detach the

mind from everything that belongs to this perishable world and have supreme love for the Lord. The

one word which sums up the entire message of the Bhagavata is Love: love for the Lord. It is the

radiant essence of pure Prem. It is Rati for the Lord. Gita teaches complete detachment; Bhagavata

says: attach thyself to and whole-heartedly give thyself in complete oneness of love at the feet of

Bhagavan.

The Mahabharata sums up the one ideal of sticking to Dharma. The Message of the

Mahabharata is: even if life is to be sacrificed, do not deviate from the code of Dharma. Stick to

Dharma even then. By Dharma one will be able to purify one’s heart and life.

In the Ramayana the practical ways in which Dharma manifests itself in all the spheres of

man’s life are given. For, the Ramayana is a scripture which places before us concrete and practical

living models of the ideal man of Dharma. It is a scripture which puts before us the moulds of the

ideal husband, the ideal son, the ideal brother, the ideal wife, the ideal servant, the ideal seeker and

the ideal king. The ideals of all these aspects of man’s life in their detailed aspects are given in the

form of concrete models in the various divine personalities of the Ramayana. If a man wishes to

cultivate Love of the Lord and to live a life of Dharma, how then is he to conduct himself in his

various aspects? For this the Ramayana gives the pattern upon which he may mould himself so that

he may live a life of Supreme Dharma.

In the Brahma Sutras we are given the ultimate reason for all these things. It shows the

supreme goal for which man has come. It says: the one purpose of this life is to reach the

imperishable, that which is eternal bliss and to this end all these things are the means. Through the

means you reach that Supreme Abode, reaching which there is no more return into the world of pain

and death; for, the ultimate conclusion of the Brahma Sutras is that once having reached the Para

Brahman through Dharma, Tyaga, Bhakti, Na Punaravartate the Jiva returns no more. He is once

for all established in the transcendent, infinite consciousness, immortal existence, the eternal bliss,

and perennial peace.

This is the goal. Yadgatva Na Nivartante Tad Dhama Paramam Mama says the Lord in the

Gita. Having reached that Abode, man does not return to this world.

It is of the nature of Supreme plenitude. Yo Vai Bhuma Tat Sukham. That Bhuma is the goal

of man in this world.

Prayer :

Upon this day of the Vijayadasami which culminates the nine-days worship of the Supreme

Divine Mother, let us all pray to Her that She may illumine our hearts as Buddhi, as Smriti. Let us all

pray to Her that as Smriti She may ever keep alive these great truths in our hearts so that we may

base our entire lives, mould our entire lives and conduct our entire lives upon a vivid consciousness

of these truths. For mysterious is Her power as Bhranti and Maya that even though we know these

truths we hear of them again and again, and we try to remember them, yet somehow in the twinkling

of an eye, She makes us forget them; She makes us be only aware of these external objects of the

sensual world. We forget those great truths the moment Her veil is thrown over our consciousness.

We become conscious only of things to indulge in and things that give us momentary pleasure and

bind us to this external world of names and forms. Therefore, we must pray again and again:

“Mother, manifest to us as the Vidya-Maya. May my consciousness be illuminated by Thy

Vidya-aspect.” As we have seen just now, while reading the Devi Sukta, She is everything—Nidra,

Kshudha, Chaya, Trishna, Bhranti, etc.,—at the same time She is Buddhi, Daya, Matha. We

should, therefore, fold our hands, bow at Her feet and pray: “Ha, Mother! Manifest Thyself to me in

Thy illuminating aspect and save me from the aspect of Thy Avidya-Maya.” She will be

propitiated; She will be pleased; and She will open Her radiant eyes upon us; She will smile upon

us. Then all our delusion, all our sorrow, all darkness will come to an end; and we shall see Her as

the Satchidananda Para Brahman.

These ten days we have tried to touch an infinitesimal fringe of the garment of the Mother.

We have tried to see if we may understand a little atom of the Nature of the Mother. We may go on

speaking for hours and hours through all eternity, yet we shall not be able to gain even a fraction of

an idea of the unknowable nature of the Mother. All scriptures, all sages from eternity, have failed

to express Her in Her entirety. Therefore, it will be presumptuous for us to think that through a few

words, we have understood even a little fringe of the garment which the Mother has thrown over

Herself and through which She hides Herself. What we have known is unto the grain of mustard;

what remains unknown of the Mother is like the vast shores of the oceans. But, it is the love of the

child that would make it approach the Mother and try to grasp Her hand and to know Her.

Therefore, these ten days our attempt at trying to speak about the Mother has not been in the form of

an endeavour to know Her—if She reveals Herself, then only can we hope to know—it is an attempt

at a little flower-of-feting, a little worship at the feet of Divine Mother. Worship has been carried on

during these nine days in is various ways. There has been music, songs, dance, decoration, Puja; and

as one part of the worship, we have offered our adorations in the form of Her own aspect as Vak,

which She Herself has given to us. We have tried to adore Her with words. And, upon this supreme

day of Vijayadasami, we conclude this worship through words by offering at Her divine feet and

praying to Her: “Mother, accept even this. Thou art love. Thou art compassion. Thou art

illumination. Thou art release. Why to say all this? Suffice it to say: Mother, Thou art Mother.

Therefore, as Mother, accept this humble offering of love at Thy Feet and may we all be blessed by

Your Grace. Smile upon us, Mother; banish the darkness of Thy Avidya-Maya. Confer upon us all

seekers at the Lotus Feet of this Divine Personality, our Gurudev, the radiance and illumination of

Atma Jnana and the bliss of Satchidananda”.

*****

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NOTE :
Vijayadasami – Significance and Celebration

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Vijayadasami, also known as Dussehra is one of the major Hindu festivals. The name “Vijayadashami” is derived from Sanskrit words which mean victory (Vjaya) on the dashami (Dashmi is the tenth lunar day in the Hindu calendar). Hence, it occurs on the tenth day after Mahalaya Amavasya, which mostly occurs in the month of September or October. Mahalaya Amavasya is the first New Moon after the Autumn Equinox (in the northern hemisphere).

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Vijayadasami Celebration
Significance:

There are various myths associated with Vijayadasami. One is associated with the Lord Rama’s victory over Ravana. Ravana abducted Ram’s wife, Sita and held captive, hoping to win her love. However, devoted Sita resolutely fought the ordeals and waited to be united with Ram. An epic war was fought between Ram and Ravana for ten days. Finally, Ram defeated Ravana on the tenth day of the war and rescued Sita.

And another myth is associated with the defeat of the demon Mahisasura by Goddess Durga. Mahisasura is one of the powerful demons, who defeated the Devas, and the World was crushed under his tyranny. Brahma, Vishnu and Shiva combined their powers from which appeared a beautiful female Goddess, Durga. Durga fought Mahisasura which lasted for ten days. On the tenth day, Mahsasura was killed by Durga.

The myths all signify one important thing that is the triumph of good over evil. There are also other stories associated with the festival Vijayadasami. However, all stories covey a message of peace, love and compassion. If people kept this message in mind, there will be peace and harmony all around.

Celebration:

Vijayadasami is celebrated in various forms throughout the country. In North India, people celebrate by burning the model statues of Ravana, Meghnath and Kumbhakarna. It usually starts with the play of the epic Ramayana, and a chariot carrying Ram, Sita and Lakshaman passes through the crowd and the persons who enacts as Rama will shoot the arrow to burn the statues.

In Gujarat, people gather and dance every night of the Navratri. Even shows and competitions are organized. Women present in their best attires with beautifully decorated earthen pots and dance till night.

In south India, the days are divided equally to worship three goddesses, Dura, Lakshmi and Saraswati. People decorate their houses fully with lamps and flowers in the evenings. Other famous places of Vijayadasami celebrations in India are Kullu in Himachal Pradesh, Kolkata and Orissa. People visit holy places wearing new clothes, prepare traditional food at home and celebrate with their friends and families. Also, major buildings are decorated with lights and colors across the city.

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Happy Vijayadasami!!!

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