The Trishul of Peace

The Trishul of Peace, originally uploaded by firoze shakir photographerno1.

158,457 items / 1,251,887 views

om sahanaavavatu sahanaubhunaktu, sahaviryam karavaavahai.
tejasvinaavadhItamastu, maa vidvishaavahai.
om shaanti shaanti shaanti.


om purnamadah purnamidam purnat purnamaduchyate, purnasya purnamaadaaya purnamevaavashishyate.

om shaanti shaantishaanti .

Om asatomaa sadgamaya, tamasomaa jyotirgamaya, mrutyormaa mrutam gamaya.

Om shaanti shaanti shaanti

om shanti om
a chant at birth
a crescendo
of well being
the heart
mind the soul
till its journey
inundating wave
after wave
as man reaches
the end a cosmic
beginning
nothing left to crave
face to face
for one last time
with vishnu shiva
mahadev
burnt ego
burnt belongings
lust selfishness
he need not save
he finally gets
what he gave
a very thin
line of demarcation
between the coward
the fearless the brave
the king the jester
the knave
for he has but
one master
he himself a slave


dedicated to sukhi hontu..

Om Namah Shivaya

Om Namah Shivaya, originally uploaded by firoze shakir photographerno1.

154,849 items / 1,213,969 views

Om Namah Shivaya is known as the great redeeming mantra also known as five-syllable mantra

The meaning :

It means "I bow to Shiva." Shiva is the supreme reality, the inner Self. It is the name given to consciousness that dwells in all. Shiva is the name of your true identity- your self.

According to Hindu mythology there are three Gods who run this creation. The Brahma - who creates the universe, the Vishnu - who preserves the Universe and the Shiva- who in the end destroys the universe. Among the three deities, Shiva, though considered as destroyer, also symbolize the - the inner self which remains intact even after everything ends.

In this mantra the chanter (one who repeats the mantra) bow to Shiva- his true self.

Om Namah Shivay is a very powerful mantra. It has been said about this mantra that if this mantra vibrates continually in your heart, then you have no need to perform austerities, to meditate, or to practise yoga. To repeat this mantra you need no rituals or ceremonies, nor must you repeat it at an auspicious time or in a particular place." This mantra is free of all restrictions. It can be repeated by anyone, young or old, rich or poor and no matter what state a person is in, it will purify him.

How to repeat 'Om Namah Shivay'

Sit in a comfortable and peaceful place and position. Start repeating the mantra in your mind or loudly with the same speed as you talk:

Om Namah Shivay (Aum Num-ha Shi-why)

( To repeat any mantra as already mentioned in General Rules : one should repeat it with full awareness of its meaning. )

Repeat 'Om Namah Shivay', with the feeling that you are bowing to Shiva - your true inner self. Repeat this mantra with respect. The inner self is the form of God in you. So as you say ' Om Namah Shivay' i.e. "I bow to Shiva'; you are actually bowing to God - The great almighty. The repetition of the name of God is equivalent to be merged in his very being. When you repeat God's name in your mouth, in one way, you experience the God itself. Just repeat this mantra with faith and it's powerful phonetic vibrations will start doing miracle for you.

www.meditationiseasy.com/mCorner/techniques/Om_namah_shiv...

Tulsi Vivah

Tulsi Vivah, originally uploaded by firoze shakir photographerno1.

154,188 items / 1,203,262 views

From Wikipedia, the free encyclopedia

Tulsi Vivah is the ceremonial marriage of the Tulsi plant (holy basil) to the Hindu god Vishnu or his avatar Krishna. This ceremony can be performed any time between Prabodhini Ekadashi - the eleventh lunar day of the bright fortnight of the Hindu month Kartik to the full moon of the month (Kartik Poornima) but usually it is performed on the eleventh or the twelfth lunar day. The day varies from region to region.[1][2] The Tulsi wedding signifies the end of the monsoon and the beginning of the Hindu wedding season.[3][4]


Tulsi is venerated as a goddess in Hinduism and sometimes considered a wife of god Vishnu. She is often called as Vishnupriya, the beloved of Vishnu. The legend behind Tulsi Vivah and its rites are told in the scripture Padma Purana.[5]

According to Hindu mythology, the Tulsi plant was a woman named Vrinda (Brinda), a synonym of Tulsi. She was married to the demon-king Jalandhar. Due to her piety and devotion to Vishnu, her husband became invincible. Even god Shiva, the destroyer in the Hindu Trinity could not defeat Jalandhar. So Shiva requested Vishnu - the preserver in the Trinity - to find a solution. Vishnu disguised himself as Jalandhar and violated Vrinda. Her chastity destroyed, Jalandhar was killed by Shiva. Vrinda cursed Vishnu to become black in colour and he would be separated from his wife. Thus, he was transformed into the black Shaligram stone and in his Rama avatar, his wife Sita was kidnapped by a demon-king and thus separated from him. Vrinda then burnt herself on her husband's funeral pyre or immolated herself due to the shame. The gods or Vishnu transferred her soul to a plant, henceforth which was called as Tulsi. As per a blessing by Vishnu to marry Vrinda in her next birth, Vishnu in form of Shaligram - married Tulsi on Prabodhini Ekadashi. To commemorate this event, the ceremony of Tulsi Vivah is performed.[3][4][6]

Another minor legend narrates that Lakshmi - the chief consort of Vishnu - slew a demon on this day and remained on earth as the Tulsi plant.[1]


The marriage of Tulsi with Vishnu/Krishna resembles the traditional Hindu wedding.[3][4] This ceremony is conducted at homes and also at temples. A fast is observed on the Tulsi Vivah day till evening when the ceremony begins. A mandap (marriage booth) is built around the courtyard of the house where the Tulsi plant is planted. The Tulsi plant is usually planted in centre of the courtyard in a brick plaster called Tulsi vrindavana. It is believed that the soul of Vrinda resides in the plant at night and leaves in the morning.[1] The bride Tulsi is clothed with a sari and ornaments including earrings and necklaces. A human paper face with a bindi and nose-ring - may be attached to Tulsi. The groom is a brass image or picture of Vishnu or Krishna or sometimes Balarama or more frequently the Shaligram stone - the symbol of Vishnu. The image is clothed in a dhoti. Both Vishnu and Tulsi are bathed and decorated with flowers and garlands before the wedding. The couple is linked with a cotton thread (mala) in the ceremony.[4]

In Maharashtra, an important ritual in the ceremony is when the white cloth is held between the bride and the groom and the priest recites the Mangal Ashtaka mantras. These mantras formally complete the wedding. Rice mixed with vermilion is showered by the attendees on Tulsi and Vishnu at the end of the recitation of the mantras with the word "Savadhan" (literally "be careful" implying "You are united now". The white curtain is also removed. The attendees clap signifying approval to the wedding. Vishnu is offered sandalwood-paste, men's clothing and the sacred thread. The bride is offered saris, turmeric, vermilion and a wedding necklace called Mangal-sutra, worn by married women. Sweets and food cooked for an actual wedding are cooked for Tulsi Vivah too. This ceremony is mostly performed by women.[1][3] The prasad of sugar-cane, coconut chips, fruits and groundnut is distributed to devotees.[6]

The expenses of the wedding are usually borne by a daughter-less couple, who act as the parents of Tulsi in the ritual wedding. The giving away of the daughter Tulsi (kanyadaan) to Krishna is considered meritorious to the couple. The bridal offerings to Tulsi are given to a Brahmin priest or female ascetics after the ceremony.[4]

In two Rama temples in Saurashtra, the ceremony is more elaborate. An invitation card is sent to the groom's temple by the bride's temple. On Prabodhini Ekadashi, a barat bridal procession of Lalji - an image of Vishnu - sets off to the bride's temple. Lalji is placed in a palanquin and accompanied by singing and dancing devotees. The barat is welcomed on the outskirts of Tulsi's village and the ceremonial marriage is carried at the temple. At the bride's side, Tulsi is planted in an earthen pot for the ceremony. People desirous of children perform Kanyadaan from Tulsi's side acting as her parents. Bhajans are sung throughout the night and in the morning the barat of Lalji returns to their village with Tulsi.[6]
[edit] References

Shiva The God Within The Soul Of a Camera Lens

Shiva The God Within The Soul Of a Camera Lens, originally uploaded by firoze shakir photographerno1.

153,045 items / 1,189,945 views


* Third eye: Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,[65] called "Tryambakam" (Sanskrit: त्र्यम्बकम्), which occurs in many scriptural sources.[66] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[67] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "having three mothers" that was used by Max Müller and Arthur Macdonell.[68][69] Since no story is known in which Shiva had three mothers, E. Washburn Hopkins suggested that the name refers not to three mothers, but to three mother-goddesses who are collectively called the Ambikās.[70] Other related translations have been "having three wives or sisters" or were based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[71] wikpedia


the third eye of shiva
embedded in the karmic
soul of a camera lens
revealing hidden truth
even when the path
is dense the camera
an instrument of peace
simple common sense
he sees all he shows all
throttling the jugular
of a silhouette and suspense
the present the past the future tense
in every thought and sense
in the beggar bowl
of a blogger
the poetry of life
to recompense
karmic desires
burnt to ashes
the human soul
to cleanse
rinse dry
on a clothesline
of the consciousness
a word locked
within a sentence
the sword rusted corroded
the cybernetic ganesha's mouse
greater than a poets pen
we are nothing but a speck
of dirt searching
paradise at the feet
of our parents

I Complete Over 153,014 Photo Blogs at Flickr.Com

I Complete Over 153,014 Photo Blogs at Flickr.Com, originally uploaded by firoze shakir photographerno1.

153,011 items / 1,189,687 views


Without all of you this endeavour and documentaion of human life on the streets and beyond would have not been possible.

I thank all of you who visit my photostream here at Flickr in sheer humility and gratitide.

And Dr Glenn Losack MD who bought me two years Pro membership at Flickr , without his genorosity you would not have been able too see this huge canvas of 153014 Images,,,

As an ordinary member I am entitled to posting about 200 pictures only.

Firoze Shakir
Photographerno1
14 November 2010

Documenting Chhath Puja On Juhu Beach 2010

Documenting Chhath Puja On Juhu Beach 2010, originally uploaded by firoze shakir photographerno1.

152,975 items / 1,189,639 views


I have been rigorously without a break shoting Chhath Puja on Juhu Beach since many years , this is o e cultural feat connecting my thread of Hope and Hindutva a message of Peace to the migrants of Bihar .

The colors of Bihar in hope harmony are visible as a unilateral essence of mutual coexistence of the Biharis in Mumbai the state of Maharashtra that they have unduly adopted as home..and work effeciently and progressively for its development and growth contributing to its prsperity.

About Chhath Puja From Wikipedia

Chhath (Hindi: छठ, also called Dala Chhath) is an ancient Hindu festival dedicated to Surya, the Hindu Sun God, Surya, also known as Surya Shashti.[1] The Chhath Puja is performed in order to thank Surya for sustaining life on earth and to request the granting of certain wishes. The Sun, considered the god of energy and of the life-force, is worshiped during the Chhath fesival to promote well-being, prosperity and progress. In Hindu mythology, Sun worship is believed to help cure a variety of diseases, including leprosy, and helps ensure the longevity and prosperity of family members, friends, and elders.

The rituals of the festival are rigorous and are observed over a period of four days. They include holy bathing, fasting and abstaining from drinking water (Vratta), standing in water for long periods of time, and offering prashad (prayer offerings) and aragh to the setting and rising sun.

Although it is observed most elaborately in Bihar, Jharkhand and the Terai regions of Nepal in modern times, and is more prevalent in areas where migrants from those areas have a presence, it is celebrated in all regions and major urban centers in India. The festival is celebrated in the regions including but not exclusive to the northeast region of India, Madhya Pradesh, Uttar Pradesh, Chhattisgarh, Chandigarh, Gujarat,[2] Delhi,[3] Mumbai[4] and Mauritius.[5]


Chhath puja is performed on Kartik Shukala Shashti, which is the sixth day of the month of Kartik in the Hindu Calendar. This falls typically in the month of October or November in the Gregorian Calendar.

It is also celebrated in the summer (March–April), on Chaitra Shashti, some days after Holi; this event is called Chaiti Chhath.[6] The former is more popular because winter is the usual festive season in North India, and Chhath, being an arduous observance, requiring the worshipers to fast without water for around 36 hours continuously, is easier to undertake in the Indian winters.


It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.

In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.

It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.

Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.[8]

[edit] Rituals and traditions
Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.

This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.

Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.

The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.

The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.

[edit] The four days Of Chhath Puja
Day 1:
Nahakha (literally, bathe and eat):
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.

Day 2: Kharna (the day before Chhath):
On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.

Day 3: Chhath Sanjhiya Arghya (evening offerings):
The day is spent preparing the prasad (offerings) at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.

The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.

The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. Nowadays, modern Chhath songs, largely Bollywood film remixes, have caught on, but the old tradition still goes strong with a great degree of sanctity. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.

Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.

Day 4: Parna (the day after Chhath)
Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.

[edit] Yogic Viewpoint
There is also a yogic process of Chhath that may have been associated with the religious observance of Chhath puja, but the current religious observers of Chhath puja do not refer to the yogic process and may not even be aware of it.

[edit] The Yogic Philosophy of Chhath
According to yogic philosophy, the physical bodies of all the living organisms are highly sophisticated energy conducting channels. The solar bio-electricity starts flowing in the human body when it is exposed to solar radiations of specific wavelengths. Under particular physical and mental conditions, the absorption and conduction of this solar-bio-electricity increases. The processes and the rituals of the Chhath puja aim at preparing the body and the mind of the Vratti (devotee) for the process of cosmic solar energy infusion.[citation needed]

The scientific process similar to Chhath was used by the Rishis of yore for carrying out their austerities without any intake of solid or liquid diet. Using a process similar to the Chhath puja, they were able to absorb the energy needed for sustenance directly from the sun, instead of taking it indirectly through food and water.

The retina is a kind of photoelectric material, which emits subtle energy when exposed to light. Hence, very subtle electric energy starts flowing from the retina. This energy (photo-bio-electricity) is transmitted from the retina to the pineal gland by the optic nerves connecting the retina to the pineal gland, leading to its activation. The pineal gland is in close proximity with the pituitary and hypothalamus glands (together, three glands are called Triveni) due to which, the energy generated in this process starts impacting these glands. Consequently, the pranic activity becomes uniform, giving the Vratti good health and a calm mind.

[edit] Stages of Chhath (Conscious Photoenergization Process)
According to Yoga philosophy, the process of Chhath is divided into six stages of the Conscious Cosmic Solar Energy Infusion Technique (Conscious Photoenergization Process).[9]

Stage 1: Fasting and the discipline of cleanliness leads to detoxification of the body and mind. This stage prepares the body and mind of the Vratti (devotee) to receive the cosmic solar energy.

Stage 2: Standing in a water body with half the body (navel deep) in the water minimizes the leak of energy and helps the prana (psychic energy) to move up the sushumna (psychic channel in the spine).

Stage 3: Cosmic Solar Energy enters the Vratti’s pineal, pituitary and hypothalamus glands (Triveni complex) through the retina and optic nerves.

Stage 4: Activation of Triveni tri-glandular complex (pineal, pituitary and hypothalamus).

Stage 5: A kind of polarization of happens in the spine, which results in the Vratti’s gross and subtle bodies getting transformed into a cosmic powerhouse. This can also lead to the awakening of the latent psychic energy popularly known as the Kundalini Shakti.

Stage 6: The body of the Vratti (devotee) becomes a channel which conducts, recycles and transmits the energy into the entire universe.

[edit] Benefits of Chhath process
The Chhath process results in detoxification

The Chhath process stresses mental discipline. The discipline of mental purity is a result of this work. By employing a number of rituals, the vrattis focus on maintaining the cleanliness of the offerings and environment. Cleanliness is the most dominant thought that prevails in the minds of the devotees during Chhath.ÀÀÀÀÀÀ

This has a great detoxification effect on the body and the mind as mental moods can result in biochemical changes. Now comes the physical detoxification. The fasting paves the way for detoxification at a material level.

Detoxification helps in regularizing the flow of prana and makes the person more energetic. The natural immune system of the body spends much of its energy in fighting the toxins present in the body. By using the detoxification methods such as pranayam, meditation, yoga and Chhath practices, the amount of toxins present in the body can be reduced to a great extent. Thus, with reduction in the amount of toxins, the expenditure of energy also reduces and you feel more energetic. It improves the appearance of the skin. The eyesight can improve and the ageing process of the body slows down.

[edit] Benefits of Chhath Puja
Photo-electro-chemical effect: physical benefits

1.The Chhath practice improves the immunity of the Vratti’s body.
2.Antiseptic effect: Safe radiation of sunlight can help cure fungal and bacterial infections of the skin.
3.Raktavardhak (increase in fighting power of blood): As a consequence of the practice of Chhath, the energy infused in the blood stream improves the performance of white blood cells.
4.The solar energy has a great influence on the glands, which results in balanced secretion of hormones.
5.Energy requirements are met by the solar energy directly. This will further detoxify the body.
Photo-electro-psychic effects: mental benefits

1.A state of creative calmness will prevails in the mind.
2.To a great extent, all negative responses have their origin in the disturbed flow of prana. With the pranic flow regularized, the duration and frequency of occurrences of anger, jealousy, and other negative emotions will be reduced.
3.With patient and sincere practice, the psychic powers like intuition, healing, and telepathy awaken. This depends on the concentration with which the practice is undertaken.
[edit] Daily sun meditation (Chhath process)
In the fast lifestyle of the present times, it may not be possible to follow the Chhath process very often. The detoxification can be undertaken through pranayam, yoga, meditation and Conscious Photoenergization Process known as Chhath Dhyan Sadhana (CDS).

Chhath Dhyan Sadhana (CDS): Conscious Photoenergization Process

Assume a comfortable position (standing or sitting) with back and spine straight. With eyes closed, face the Sun. Inhale completely, as slowly as possible. Do not strain in making the breathing slow. Maintain your comfort level. As you breath in, visualize (feelingly experience) the cosmic solar energy entering through your eyes and moving to the pineal gland through optic nerves and charging the pineal–pituitary–hypothalamus complex. Now, as you exhale, visualize the cosmic solar energy flowing down the pineal gland and spreading throughout your body with a revitalizing effect.

Thus, the process starts with inhalation and ends in exhalation. This constitutes one round. It is suggested to start with five rounds (two minutes), and increase if time permits. On completion of the practice, thank the Sun for bestowing upon you the life giving solar energy. Thereafter, sit quietly for a minute, observing the good things in the environment around.

CDS should be practiced within one-hour window after sunrise or within one-hour window before sunset. Any person of any age can practice CDS. If you wish to practice CDS at any time other than sunrise or sunset, do not practice it in front of Sun. You can however, practice CDS in a room. Even a bed-ridden person can try and consciously draw in the solar energy while lying on the bed. With regular practice, he/she will notice an improvement in physical and mental health. For those who are not comfortable facing the sun, they can practice the technique in any room having proper ventilation. If you have time, you can also practice twice a day. Do not hurry in increasing the number of rounds, as there is no shortcut to success in this method. The nervous system of the body takes its own time in adapting and to be able to receive the energy.

Significance of emphasis on sunrise and Sunset periods

Only sunrise and sunset are the periods during which the majority of humans can safely obtain the solar energy directly from the Sun. However, there may be some exceptions. That is why, in Chhath puja, there is a tradition of offering Arghya to the Sun in late evening and in early morning. During these phases (one hour window after sunrise and before sunset), the ultraviolet radiation levels remain in safe limits.

Chhat Puja Pride Of Bihari Migrant In Mumbai..2010

Chhat Puja Pride Of Bihari Migrant In Mumbai..2010, originally uploaded by firoze shakir photographerno1.

152,762 items / 1,187,923 views

I came barefeet to Juhu Beach to shoot the Chhat Puja 2010 an event I have passionately shot since several years to document the migrant Bihari ethos and culture , of a community that has made Mumbai its home and is considered one of the most peaceful one in our beloved city, , the Bihari migrant is a tale of hope on the move and integrity determination to make it big at all cost and give their children a much better chance than they ever had..

The Biharis face persecution, but take everything in their stride and gradually become a integral part of society or state they adopt.

The Bihari ethos is kept alive by the Chhat Puja dedicated to Chhat Maiya the deity of fertility and bright hope ..

This year I reached the beach at 6 pm thanks to the neck to neck traffic and missed a lot of stuff , the crawlers or earth markers worshipers of the Sun God.


But this year I decided to pay tribute to the common Bihari and kept myself away from the political jamboree on the Juhu Beach.

I dedicate this new set to my earthly Guardian Angel of all times Mrs Punam Sinha wife of Mr Shatrughan Sinha , born in a Sindhi family she has kept the pride of Bihar and its heritage alive , her children have been groomed nurtured on the Bihari culture and folklore ..respect for elders polite talk Adab and Tehzeeb made in Bihar.

And I must confess here as a Muslim blogger who shoots Hope and Hindutva as a message of Peace , that if ever my house fell apart all the bricks of my house may have Allah written on it but one brick would have Ram written on it too, as every time in life whenever I changed my house or took a new shop on rent I would take a small token of Rs 100 from the Sinhas to add to my hard earned money when moving into a new place.

This has been the Mantra of my humility and a reciprocal response of love from the Sinhas to my family ..a family that is my extended family since 25 years or more.

And Mrs Punam Sinha entrusted me a Muslim worthy to carry the token of her gratitude to Lal Bagh Chya Raja before the release of Dabbang..she had given me Rs 5001 , 5 tickets of Dabbang first day first show and ladoos that I asked my good friend Raju Langewal of the Lalbagh Chya Raja Pandal to place at the feet of Lal Bagh Chya Raja at the first Art to the King Of King Of Mumbai..

I shoot the Lalbagh Chya Raja first day first show before his presence is made public at the Press Meet .a day before .
The rest is history and Sonakshi Sinha has arrived..with Da Bang.

Happy Chhat Festival to All of You

The Core Essence of Goddess Mahalaxmi

The Core Essence of Goddess Mahalaxmi, originally uploaded by firoze shakir photographerno1.

from wikipedia

Mahalakshmi is the presiding Goddess of the Middle episode of Devi Mahatmya. Here, she is depicted as Devi in her universal form as Shakti. The manifestation of the Devi to kill Mahishasura is formed by the effulgences of all the gods. The Goddess is described as eighteen-armed, bearing a string of beads, battle axe, mace, arrow, thunderbolt, lotus, bow, water pot, cudgel, lance, sword, shield, conch, bell, wine cup, trident, noose and the discus sudarsana. She has a complexion of coral and is seated on a lotus.[6] She is known as Ashta Dasa Bhuja Mahalakshmi.

She is seen in two forms, Bhudevi and Sridevi, both either side of Sri Venkateshwara or Vishnu. Bhudevi is the representation and totality of the material world or energy, called the aparam Prakriti, in which She is called Mother Earth. Sridevi is the spiritual world or energy, called the Param Prakriti. Most people are mistaken that they are separate beings although they are one, Lakshmi. Lakshmi is the power of Lord Vishnu.[citation needed]

Mahalakshmi's presence is also found on Lord Sri Venkateswara (at Tirumala) or Vishnu's chest, at the heart. Lakshmi is the embodiment of love, from which devotion to God or Bhakti flows from. It is through Love/Bhakti or Lakshmi that the atma or soul is able to reach God or Vishnu. Lakshmi plays a special role as the mediator between her husband Lord Vishnu and his worldly devotees. While Vishnu is often conceived of as a stern, easily perturbed patriarch, Lakshmi represents a more soothing, warm and approachable mother figure who willingly intervenes in the lives of devotees on his behalf. Often, it is Lakshmi who acts as the advocate for the request of a given mortal. When asking Vishnu for grace or the forgiveness of sins, Hindus often approach him through the intermediary presence of Lakshmi.[7] She is also the personification of the spiritual energy within us and the universe, called Kundalini. Also, she embodies the spiritual world, also known as Vaikunta, the abode of Lakshmi-Narayana or Vishnu, or what would be considered Heaven in Vaishnavism. She is also the divine qualities of God and the soul. Lakshmi is the embodiment of God's superior spiritual feminine energy, or the Param Prakriti, which purifies, empowers and uplifts the individual. Hence, she is called the Goddess of Fortune. Due to her motherly feelings and being the consort of Narayan (Supreme Being), she is believed as the Mother of the Universe.[8][9][10]


Shri Lakshmi Astothra
Sadha Naamavali

Aum Prakruthyai Namah

Aum Vikruthyai Namah

Aum Vidyaayai Namah

Aum Sarvabhoothahithapradayai Namah

Aum Shraddhayai Namah

Aum Vibhuthyai Namah

Aum Surabhyai Namah

Aum Paramatmikaayai Namah

Aum Vache Namah

Aum Padmalayaayai Namah

Aum Padmaayai Namah

Aum Shuchaye Namah

Aum Swahaayai Namah

Aum Swadhaayai Namah

Aum Sudhaayai Namah

Aum Dhanyaayai Namah

Aum Hiranmaiyai Namah

Aum Lakshmaiyai Namah

Aum Nityapushtayai Namah

Aum Vibhavaryai Namah

Aum Adhithyai Namah

Aum Dheethyai Namah

Aum Deepthaayai Namah

Aum Vasudhaayai Namah

Aum Vasudhaarinyai Namah

Aum Kamalaayai Namah

Aum Kaanthayai Namah

Aum Kaamakshyai Namah

Aum Kamala sambhavaayai Namah

Aum Anugrahapradhaayai Namah

Aum Buddhaiyai Namah

Aum Anaghaayai Namah

Aum Harivallabhaayai Namah

Aum Ashokaayai Namah

Aum Amruthaayai Namah

Aum Deepaayai Namah

Aum Lokashoka vinashinyai Namah

Aum Dharmanilayaayai Namah

Aum Karunaayai Namah

Aum Lokamatre Namah

Aum Padmapriyaayai Namah

Aum Padmahasthaayai Namah

Aum Padmakshyai Namah

Aum Padmasundariyai Namah

Aum Padmodbhavaayai Namah

Aum Padmamukhyai Namah

Aum Padmanabha priyaayai Namah

Aum Ramaayai Namah

Aum Padmamalaadharaayai Namah

Aum Deviyai Namah

Aum Padminiyai Namah

Aum Padmagandhinyai Namah

Aum Punyagandhaayai Namah

Aum Suprasannaayai Namah

Aum Prasadabhi mukhyai Namah

Aum Prabhaayai Namah

Aum Chandravadhanaayai Namah

Aum Chandraayai Namah

Aum Chandrasahodharyai Namah

Aum Chaturbhujaayai Namah

Aum Chandrarupaayai Namah

Aum Indiraayai Namah

Aum Indhu sheethalaayai Namah

Aum Ahlaadha jananvaya Namah

Aum Pushtyai Namah

Aum Shivaayai Namah

Aum Shivakariyai Namah

Aum Satyaayai Namah

Aum Vimalaayai Namah

Aum Vishwajananyai Namah

Aum Dhustyai Namah

Aum Dharidriya naashinyai Namah

Aum Preethi Pushkarinyai Namah

Aum Shanathayai Namah

Aum Shuklamaalyaambharaayai Namah

Aum Bhaskaryai Namah

Aum Bilva nilayaayai Namah

Aum Vararohaayai Namah

Aum Yashaswinyai Namah

Aum Vasundharaayai Namah

Aum Udhaarangaayai Namah

Aum Harinyai Namah

Aum Hemamalinyai Namah

Aum Dhana dhanyakaryai Namah

Aum Siddhayai Namah

Aum Sthraina Soumyaayai Namah

Aum Shubhapradaayai Namah

Aum Nrubavema gathanandhayai Namah

Aum Varalakshmaiyai Namah

Aum Vasupradhaayai Namah

Aum Shubhaayai Namah

Aum Hiranya praakaaraayai Namah

Aum Samudhra dhanaayayai Namah

Aum Jayaayai Namah

Aum Mangalaayai Namah

Aum Vishnuvakshah Sthalasdhithaayai Namah

Aum Vishnupathnyai Namah

Aum Prasannaakshyai Namah

Aum Narayana Samashrithayai Namah

Aum Dharidriya Dhwamsinyai Namah

Aum Devlakshmi Namah

Aum Sarva padhrava nivaarinyai Namah

Aum Navadurgaayai Namah

Aum Mahakaalyai Namah

Aum Brahma-Vishnu-Shivathmikaayai Namah

Aum Thrikaalagyanasampannaayai Namah

Aum Bhuvaneshwaryai Namah

Aum MahaaLakshmi Astothra sadha Namah

Sometimes A Muslim Blogger Sees Faith Face To Face

Sometimes A Muslim Blogger Sees Faith Face To Face, originally uploaded by firoze shakir photographerno1.

152,551 items / 1,186,894 views

the gods and goddesses work in a strange way
through pictures i show wherever i shoot
wherever i go through the inner soul
of my camera humanity glows
paying tribute to divinity in all its throes
the flesh was inclined the soul in repose
a barefeet muslim blogger pain passion pathos
the essence of firoze hope and hindutva
a message of peace as you know
from my heart to your heart
like a bursting dam on the consciousness
of hope harmony as it overflows
being a hindu or a muslim
is not the only criteria
being a good indian a good
human being all other thought
of religious bigotry racism overthrows
a tear drop from my eye on the floor
as it glistened it froze

The Essence of Jai Jagdamba Golai Latur

The Essence of Jai Jagdamba Golai Latur, originally uploaded by firoze shakir photographerno1.

152,126 items / 1,173,773 views


Jabdamba means the Universal Mother or the Mother Goddess. The Goddess Jagdamba in the Hindu religion is considered to be one of the manifestations of the Goddess Durga, who is worshipped in various forms.
The Aarti of Jagdamba is recited to free yourself from the material troubles which surround you.

Aarti Kije Shail Suta Ki Jagdambaji ki,
Aarti Kije…
Sneh Sudha Sukh Sundar Lije,Jinke Naam Let Drig Bhije l
Aisi Vah Maataa Vasudhaa Ki ll
Aarti Kije Shail Suta Ki Jagdambaji ki,
Aarti Kije….
Paap Vinaashinii Kali Maal Haarinii, Dayaamayii Bhavsaagar Taarinii
Shastra Dhaarinii Shail Vihaarini, Budhiraashi Ganpati Maata Ki ll
Aarti Kije Shail Suta Ki Jagdambaji ki,
Aarti Kije….
Sinhavaahini Maatu Bhavaani, Gaurav Gaan Karen Jag Praani
Shiv Ke Hridyaasan Ki Raani, Kare Aarti Mil Jul Taaki ll
Aarti Kije Shail Suta Ki Jagdambaji ki,
Aarti Kije….

text sourced from net

Advocate Ashish Shelars Ganesha Pandal Bandra Reclamation

Advocate Ashish Shelars Ganesha Pandal Bandra Reclamation, originally uploaded by firoze shakir photographerno1.

143,523 items / 1,108,242 views

This image has received 1725 views , posted without text I am updating it now as my tribute to the hardcore fans friends well wishers of Advocate Ashish Shelar ..

Advocate Ashish Shelar is an upright man, and though involved in politics he is honest , transparent and clear cut in his views , he does not blow his trumpet, he does not play to the galley and is equally respected by all communities , he has never played the politics of religion and so among his followers and his friends you will find Muslims at grass root levels including creative and business folks like me.

Muslims necessarily dont help Muslims a lesson I learnt the hard way , I recently was faced with insurmountable personal problems at work and at home , i mentioned it to Advocate Ashish Shelar and he went out of his way and helped me without any excuse or reservation speaks volumes of his helping nature..

I also approached another Muslim leader of my area and told him my woes and he smiled and showed me the door , I am not a political person but I am an honest person , I said nothing and walked away..yes I walked away a million miles from this Muslim leader .

So Advocate Ashish Shelar and his wife need no testimonial from me ,, they are human and understood human pain, they no I have no other agenda I am a blogger who shots my surroundings , actually we are almost on the verge of leaving Bandra Bazar Road for good because of problems that pursue us since a very long time.

I have for a long time documented his Ganesha Pandal and it is unique in Bandra for its historical and temple significance , and it imparts a message of peace and humanity.

Because of the injury to my legs,diabetic ulcers on my feet I could not shoot the daily events but I did shoot it when the opportunity arose.

I shot Lalbagh Chya Raja passionately the pandal and the Visarjan procession barefeet on the same injured legs , I shot the GSB Seva Mandal Kings Circle I also shot the Wadala GSB Ganesha Samiti.

I shot Sudesh Dubeys Ganpati pandal and a few of those clustered around Bandra

I shoot my culture my mother lands Hindu ethos and mutual coexistence ., and for me Lord Ganesha is a bond that holistically heals all sufferings and add hope where no hope existed,, and the greatest religion is the religion of Man and Peace ,

And I shoot Ganesha with your eyes not mine own..,the you would see him..in humility and in praise to to the city of my dreams and yours Mumbai.

Going Home After Visarjan On The First Day 2010

Going Home After Visarjan On The First Day 2010, originally uploaded by firoze shakir photographerno1.

151,408 items / 1,159,723 views


This was shot on my way back home in the ricksha on the first day of Durga Visarjan, I had come to Juhu beach at about 6 pm and in a few hours had shot 881 pictures of the Immersion of Goddess Durga and her other avatar Ma Ambe.

I was barefeet and I tried capture as much as I could I also shot the Hijras who had bought their Durga for immesion from Andheri.

And as a tribute to the Bengali Lions of Mumbai the Mukerjees , I have placed the pictures of their Durga Visarjan in a separate set at my Flickr photo stream.

I have always been very close to the Mukerjees since a long time I had worked on Subir Mukerjees Rock Dancer and also with Samrat Mukerjee.

And so I finally end my Durga Visrajan series..

A Holistic Healing Power Called Durga

A Holistic Healing Power Called Durga, originally uploaded by firoze shakir photographerno1.

150,740 items / 1,157,193 views

your pain
your trauma
your wounds
she touches
she feels
whoever you are
whatever you are
wherever you are
she holistically heals
in one blow she
ends your misery
your personal ordeals
ma durge durga mata
layer after layer of your
sufferings from your crushed
soul she peels giving
your inner strength
the power of self
over mind and matter
she reveals
a pact a pledge
to keep you
your family
happy
she solemnly
seals
you were clay
she molds
you into
galvanized steel
mother of all mothers
ma sherawaliye
a mothers ideal

Goddess Kali At Shivaji Park

Goddess Kali At Shivaji Park, originally uploaded by firoze shakir photographerno1.

Goddess Kali At Shivaji Park

Goddess Kali At Shivaji Park, originally uploaded by firoze shakir photographerno1.

150,416 items / 1,155,398 views

from wikipedia

Kālī (Sanskrit: काली, IPA: [kɑːliː]; Bengali: কালী), also known as Kalika (Bengali: কালিকা, Kālikā), is the Hindu goddess associated with eternal energy. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Kali means "the black one". Since Shiva is called Kāla - the eternal time, Kālī, his consort, also means "the Time" or "Death" (as in time has come). Hence, Kali is considered the goddess of time and change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilation still has some influence. Various Shakta Hindu cosmologies, as well as Shakta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatarini (literally "redeemer of the universe"). Comparatively recent devotional movements largely conceive Kali as a benevolent mother goddess.

Kali is represented as the consort of Lord Shiva, on whose body she is often seen standing. She is associated with many other Hindu goddesses like Durga, Bhadrakali, Sati, Rudrani, Parvati and Chamunda. She is the foremost among the Dasa Mahavidyas, ten fierce Tantric goddesses.[1]

Kālī is the feminine of kāla ("black, dark coloured").[2] Kāla primarily means "black," but also means "time." Kālī means "the black one" and also "time" or "beyond time." Kali is strongly associated with Shiva, and Shaivas derive her feminine name from the masculine Kāla (an epithet of Shiva). The early Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः । तस्य पत्नीति - काली । kālaḥ śivaḥ । tasya patnīti kālī - "Shiva is Kala, thus his wife is Kali."

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.[3]

Kali's association with blackness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) in which he meditates, and with which Kali is also associated, as śmaśāna-kālī.

Kālī is frequently confused with the word kali, as in Kali Yuga or the demon Kali. However, the words Kālī ("black, time") and kali ("weak, crude, inarticulate") are etymologically unrelated, and the goddess Kālī is not associated with Kali Yuga in Hinduism.
Origins

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7).[4] Kali is the name of one of the seven tongues of Agni, the Rigvedic God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kali in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija. The tenth century Kalika Purana venerates Kali as the ultimate reality or Brahman.

According to David Kinsley, Kali is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield."[5] She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.


Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals.[6] In many sources Kali is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kali's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kali vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.[7]

In the Mahanirvana-tantra, Kali is one of the epithets for the primordial sakti, and in one passage Shiva praises her:

At the dissolution of things, it is Kala [Time] Who will devour all, and by reason of this He is called Mahakala [an epithet of Lord Shiva], and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika. Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [primordial Kali]. Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art.[6]

The figure of Kali conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation.[8] This is clear in the work of the Karpuradi-stotra[9], a short praise to Kali describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)

He, O Mahakali who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. 0 Kali, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Sakti [his female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.[8]

The Karpuradi-stotra clearly indicates that Kali is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, who is said to be her spouse, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation.[10] In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.[


Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kali is rarely pictured in Hindu mythology and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengali tradition her appearance and habits change little, if at all.[12]

The Tantric approach to Kali is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kali's teachings, adopting the attitude of a child. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Ramprasad's work.[13]

Ramprasad comments in many of his other songs that Kali is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you, Mother.
You have cut off the heads of the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.[14]

To be a child of Kali, Ramprasad asserts, is to be denied of earthly delights and pleasures. Kali is said to not give what is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.[14][15]

A significant portion of Bengali devotional music features Kali as its central theme and is known as Shyama Sangeet. Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyama Sangeet is Pannalal Bhattacharya.

In Bengal, Kali is venerated in the festival Kali Puja - the new moon day of Ashwin month which coincides with Diwali festival.
Mythology

Slayer of Raktabija

In Kali's most famous myth, Durga and her assistants, Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons, in an attempt to destroy him. They soon find that they have worsened the situation, as for every drop of blood that is spilt from Raktabija, the demon reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates.[16] Durga, in dire need of help, summons Kali to combat the demons. It is also said that Goddess Durga takes the form of Goddess Kali at this time.

The Devi Mahatmyam describes:

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.[17]

Kali destroys Raktabija by sucking the blood from his body and putting the many Raktabija duplicates in her gaping mouth. Pleased with her victory, Kali then dances on the field of battle, stepping on the corpses of the slain. Her consort Shiva lies among the dead beneath her feet, a representation of Kali commonly seen in her iconography as Daksinakali.[18]

In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda.[19] Chamunda is very often identified with Kali and is very much like her in appearance and habit.[20]
Daksinakali

en.wikipedia.org/wiki/Kali

Bengal Club Durga Puja Shivaji Park 2010

Bengal Club Durga Puja Shivaji Park 2010, originally uploaded by firoze shakir photographerno1.

Bengal Club Durga Puja Shivaji Park 2010

Bengal Club Durga Puja Shivaji Park 2010, originally uploaded by firoze shakir photographerno1.

Ramkrishna Mission Sarbojanik Durgotsab 2010 Santa Cruz

Ramkrishna Mission Sarbojanik Durgotsab 2010 Santa Cruz, originally uploaded by firoze shakir photographerno1.

150,112 items / 1,153,554 views

from wikipedia

In Hinduism, Durga (Sanskrit: "the inaccessible"[1] or "the invincible"[2]) or Maa Durga (Mother Durga) is a form of Devi, the supreme goddess. Goddess Durga is considered by Hindus to be the mother of Ganesha, and Kartikeya.[3] She is thus considered the fiercer, demon-fighting form of Shiva's wife, goddess Parvati.

Durga is depicted as a warrior aspect of Devi Parvati with 10 arms who rides a lion or a tiger, carries weapons and assumes mudras, or symbolic hand gestures. This form of the Goddess is the embodiment of feminine and creative energy (Shakti).

Contents [hide]
1 Legend
2 Worship
3 Notable temples in India
4 See also
5 References
6 Further reading
7 External links



[edit] Legend
The Great Goddess Durga is said to be exquisitely beautiful. Her form is blindingly bright (devi), with three lotus-like eyes, ten powerful hands, lush hair with beautiful curls, a red-golden glow from her skin and a quarter moon on her forehead. She wears a shiny oceanic blue attire emitting fierce rays. Her ornaments were carved beautifully of gold, with ocean pearls and precious stones embedded in it. Each god also gave her their own most powerful weapons: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's kamandalu, Kuber's gada, etc. Himalayas gifted her a fierce white and gold lion. On the end of the eighth and beginning of the ninth day of waxing moon, Chanda and Munda came to fight the goddess. She turned blue with anger and the goddess Chamunda leaped out of her third eye. Her form was the most powerful one with three red eyes, blood-filled tongue and dark skin; she finally killed the twin demons with her sword. This form of the divine goddess is worshiped during the sandhikshan of Durga Puja festival, as sandhi/chandi puja. Finally, on the tenth day of waxing moon, Durga killed Mahishasura with her trident.

The word Shakti, meaning sacred feminine force, and Durga reflects the warrior aspect of the goddess, embodying a traditional male role. She is also strikingly beautiful, and initially Mahishasura tries to marry her. Other incarnations include Annapurna and Karunamayi (karuna = kindness).

According to the narrative from the Devi Mahatmya of the Markandeya Purana, the form of Durga was created as a warrior goddess to fight a demon. The demon's father Rambha, king of the demons, once fell in love with a water buffalo, and Mahish Asur (the demon Mahish) was born out of this union. He is therefore able to change between human and buffalo form at will (mahish means "buffalo"). Through intense prayers to Brahma, Mahishasur had the boon that he could not be defeated by any man or god. He unleashed a reign of terror on earth, heaven and the nether worlds.

Eventually, since only a woman could kill him, the Holy Male Trinity went down to the river Ganges and prayed the mantra, "Om Namo Devaye", imploring of the great goddess Devi to save their realm from ruin. They were blessed with her compassion when the goddess Durga was born out of the river.


[edit] Worship

A priest worshipping a contemporary image of Durga during Durga PujaThe four day long Durga Puja is the biggest annual festival in Bengal and Bihar. It is celebrated likewise with much fervour in other parts of India, especially the Himalayan region, but is celebrated in various forms throughout the Hindu universe.

The day of Durga's victory is celebrated as Vijaya Dashmi, Dashain or Dussehra - these words literally mean "the Victorious Tenth" (day). In Kashmir she is worshipped as shaarika (the main temple is in Hari Parbat in Srinagar).

The actual period of the worship however may be on the preceding nine days (Navaratri) followed by the last day called Vijayadashami in North India or five days in Bengal (from the sixth to tenth day of the waxing-moon fortnight). Nine aspects of Durga known as Navadurga are meditated upon, one by one during the nine-day festival by devout Shakti worshippers.

In North India, the tenth day, signifying Rama's victory in his battle against the demon Ravana, is celebrated as Dussehra - gigantic straw effigies of Ravana are burnt in designated open spaces (e.g. Delhi's Ram Lila grounds), watched by thousands of families and little children.

In Gujarat it is celebrated as the last day of Navaratri, during which the Garba dance is performed to celebrate the vigorous victory of Mahishasura-mardini Durga.

The Goddess Durga is worshiped in her peaceful form as MahaGauri, The Fair Lady, Shree Shantadurga also known as santeri, is the patron Goddess of Goa. She is worshiped by all Goan Hindus irrespective of caste and even by some Christians in Goa.

Goddess Durga is worshiped in many temples of Dakshina Kannada district of Karnataka .

Another important text on Durga is the 21-verse long Mahishasura Mardini Stotram (Prayer to the Goddess who killed Mahishasura) written by Sri Sri Sri Shankara Bhagavatpadacharya.


[edit] Notable temples in India

Durga sculpture, British MuseumMatrimandir in the city of Auroville near Pondicherry in Tamil Nadu.
Ambika Mata Temple in the village of Jagat near Mount Abu in Rajasthan, India.
Bhairabi Devalaya, in Tezpur, Assam
Kalighat Temple, Kolkata.
Kamakhya Temple, Guwahati, Assam
Kanaka Durga Temple, Vijayawada, Andhra Pradesh
Shanta Durga temple in Goa
Shila Devi temple at Amber Jaipur Rajasthan
Shitla Mata temple at Patna Bihar

[edit] See also
Durga Puja
Shantadurga
Hindu Goddess
Kala, husband of Durga in Javanese mythology.
List of women warriors in folklore, literature, and popular culture

en.wikipedia.org/wiki/Durga

Durga Sloka Notunpalli Sarbojnin Durgotsab 2010 Bandra

Durga Sloka Notunpalli Sarbojnin Durgotsab 2010 Bandra, originally uploaded by firoze shakir photographerno1.

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Durga symbolizes the power of the Supreme Being that maintains moral order and justice in the universe. Durga is also known as "Shakti". Worship of the goddess Shakti is very popular among the Hindu people. Durga stands for the unified symbol of all divine forces; Strength, Morality, Power, Protector. Slokas on Goddess Durga form the part of prayers offered to the goddess. Durga (Devi) Shlokas / Slokas are as follows:

"Yaa Devii Sarvabhuuteshhu Maatrirupena Sansthitah
Yaa Devii Sarvabhuuteshhu Shaktirupena Sansthitah
Yaa Devii Sarvabhuuteshhu Shaantirupena Sansthitah
Namastasyaih Namastasyaih Namastasyaih Namo Namah"

Meaning: Goddess Durga is omnipresent. She is the personification of Universal Mother. She is a Mother, who is present everywhere and who is embodiment of power and energy. Great mother, who is present everywhere and who is embodiment of Peace. I bow to that mother, I bow to Durga, I bow to Shakti.

Durga (Devi) Stuti


"Yaa Devii Sarva Bhooteshu Vishnu Maayethi Sabdita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the name of Maya of Vishnu.

"Yaa Devii Sarva Bhooteshu Chetanetyaabhi Dheeyate
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who abides in all creatures as realization.

"Yaa Devii Sarva Bhooteshu Buddhi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of intelligence.

"Yaa Devii Sarva Bhooteshu Nidraa Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who lives in all creatures in the form of sleep.

"Yaa Devii Sarva Bhooteshu Kshudhaa Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of appetite.

"Yaa Devii Sarva Bhooteshu Chaayaa Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of meditation and reflection.

"Yaa Devii Sarva Bhooteshu Shakthi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of Shakti, the creative power.

"Yaa Devii Sarva Bhooteshu Thrishnaa Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of thirst.

"Yaa Devii Sarva Bhooteshu Kshaanthi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who lives in all creatures in the merciful form.

"Yaa Devii Sarva Bhooteshu Jaati Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of race.

"Yaa Devii Sarva Bhooteshu Lajja Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who lives in all creatures in the modest form.

"Yaa Devii Sarva Bhooteshu Shaanthi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of peace (Shanti).

"Yaa Devii Sarva Bhooteshu Shradha Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of unshakable faith (Shraddha).

"Yaa Devii Sarva Bhooteshu Kaanthi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of beauty or brilliance (Kaanti).

"Yaa Devii Sarva Bhooteshu Lakshmi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the prosperous form.

"Yaa Devii Sarva Bhooteshu Vritti Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of motion.

"Yaa Devii Sarva Bhooteshu Smrithi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of memory.

"Yaa Devii Sarva Bhooteshu Dayaa Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of mercy or kindness (Dayaa).

"Yaa Devii Sarva Bhooteshu Tushti Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of satisfaction.

"Yaa Devii Sarva Bhooteshu Matru Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Devi, who lives in all creatures in the form of Mother.

"Yaa Devii Sarva Bhooteshu Braanthi Roopena Samsthita
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of illusion (Bhram).

"Indriyaanaamadhistaatri Bhootaanaam Chaakileshu Yaa
Bhooteshu Satatam Tasyai Vyaaptidevyai Namo Namaha"

Meaning: I bow again and again to the all pervading goddess, who continuously controls the senses of all creatures and governs all elements.

"Chiti Roopena Yaa Kristnam Yetadhyaapya Sthithaa Jagat
Namastasyai Namastasyai Namastasyai Namo Namaha"

Meaning: I bow again and again to the Goddess, who pervades this world and controls in the form of awareness.

Durga Chalisa

Durga Chalisa, originally uploaded by firoze shakir photographerno1.

150,107 items / 1,153,545 views



NAMO NAMO DURGE SUKH KARANI
NAMO NAMO AMBE DUKH HARANI

The radiance of your light is limitless and all pervading and all the three realms(Earth, Heaven And the Nether World) are enlightened by Thee

SHASHI LALAT MUKH MAHA VISHALA
NETRA LAL BHRIKOUTEE VIKARALA

Your face is like the moon and mouth very huge. Your eyes shine with a red glow and You have a Frightening frown

ROOP MATOU KO ADHIK SOUHAVE
DARSHA KARATA JANA ATI SOUKH PAVE

O Mother. Your look is enchanting, the very sight of which ensures welfare of the devout

TOUM SANSAR SHAKTI LAYA KEENA
PALANA HEYTU ANNA DHAN DEENA

All the powers of the World repose in Thee and it is You who provides food and wealth for the World's survival

ANNAPOORNA HOUI JAG PALA
TUMHI ADI SUNDARI BALA

Like the feeding Mother Annapoorna, You nurture the whole universe and You are the one Who appears like the timeless Bala Sundari (young girl of extreme beauty)

PRALAYAKALA SAB NASHANA HARI
TOUM GOWRI SHIV SHANKAR PYARI

At the time of dissolution, it is You, O Mother, who destroys everything. You are the beloved Consort of Lord Shiva, Gowri (Parvati)

SHIV YOGI TUMHRE GUN GAVEIN
BRAHMA VISHNU TUMHEIN NIT DHYAVEIN

Lord Shiva and all yogis always chant your praise. Brahma, Vishnu and all other Gods ever meditate on You

ROOP SARASWATI KO TOUM DHARA
DEY SUBUDDHI RISHI MUNINA UBARA

You appear in the form of Goddess Saraswati too, to grant wisdom to the sages and thus ensure their Welfare

DHARYO ROOP NARSIMHA KO AMBA
PRAGAT BHAYI PHAR KAR KHAMBA

O Mother Amba! It was You who appeared in the form of Narsimha, sundering the pillar

RAKSHA KARI PRAHLAD BACHAYO
HIRANYAYKSH KO SWARGA PATHAYO

Thus You saved Prahlad and Hiranyakashyap also went to Heaven as he was killed by your Hands

LAKSHMI ROOP DHARO JAG MAHIN
SHREE NARAYAN ANGA SAMAHIN

In the form of Goddess Lakshmi, O Mother, you appear in this world and repose by the side of Shree Narayan

KSHEER SINDHU MEIN KARAT VILASA
DAYA SINDHU DEEJEY MAN ASA

Dwelling in the ocean of milk, O Goddess, with Lord Vishnu, please fulfill my desires.

HINGALAJA MEIN TOUMHI BHAVANI
MAHIMA AMIT NA JAT BAKHANI

O Bhavani, the famous Goddess of Hingalaja is no one else but You Yourself. Illimitable is your Glory, defying description

MATANGI DHOOMAWATI MATA
BHUVANESHWARI BAGALA SUKHDATA

You are yourself Matangi and Dhoomavati Mata. It is You who appear as Bhuvaneshwari and Bagalamukhi Devi to bestow happiness to all

SHREE BHAIRAV TARA JAG TARANI
CHHINNA BHALA BHAVA DUKH NIVARINI

It is You who redeem the world, appearing in the form of Shree Bhairavi, Taradevi and Chhinnamasta Devi, and end its sorrows

KEHARI VAHAN SOHA BHAVANI
LANGOUR VEER CHALATA AGAVANI

Reposing gracefully upon your vehicle, O Goddess Bhavani, You are welcome by the brave Langour (Lord Hanuman)

KAR MEIN KHAPPAR KHADGA VIRAJEY
JAKO DEKH KAL DAR BHAJEY

When You appear in the form of Goddess Kali, with sword in one hand and a copal in the other, Even Time flees in panic

SOHE ASTRA AUR TRISHULA
JASE OUTHATA SHATRU HIYA SHOOLA

Beholding You, well armed, with a Trident in your hand, the enemy's heart aches with the sting Of fear

NAGARKOT MEIN TOUMHI VIRAJAT
TIHOUN LOK MEIN DANKA BAJAT

You also repose in the form of Devi at Nagarkot in Kangara. Thus all the three realms shudder in the might of your glory

SHUMBH NISHUMBH DANUJ TOUM MARE
RAKTA BEEJ SHANKHANA SANGHARE

You slayed the demons like Shumbh & Nishumb and massacred the thousand forms of the dreaded Demon Raktabeej

MAHISHASUR NRIP ATI ABHIMANI
JEHI AGH BHAR MAHI AKOULANI

When the earth was severely distressed bearing the load of the sins of the arrogant Mahishasur

ROOP KARAL KALIKA DHARA
SEN SAHITA TOUM TIN SAMHARA

You assumed the dreadful form of Goddess Kali and massacred him along with his army

PARI GARH SANTANA PAR JAB JAB
BHAYI SAHAY MATOU TOUM TAB TAB

Thus, whenever the noble saints were distressed, it is You O Mother, who came to their rescue.

AMARPURI ARU BASAV LOKA
TAB MAHIMA SAB RAHEY ASHOKA

All the realms including the Amarpuri (divine realm) remain sorrowless and happy by Your Grace. O Goddess!

JWALA MEIN HAI JYOTI TOUMHARI
TOUMHEIN SADA POOJEY NAR NARI

It is the symbol of Your glory that is burning brightly at Shree JwalaJi. All men and women Ever worship You, O Mother!

PREM BHAKTI SE JO YASH GAVE
DUKH DARIDRA NIKAT NAHIN AVE

He who sings Your glory with devotion, love, and sincerity remains beyond the reach of grief And poverty

DHYAVE TOUMHEIN JO NAR MAN LAYI
JANMA MARAN TAKO CHHOUTI JAYI

He who meditates upon Your form with concentration goes beyond the cycle of births and deaths

JOGI SUR MUNI KAHAT POUKARI
JOG NA HO BINA SHAKTI TOUMHARI

All the yogis, gods and sages openly declare that without your favor one can't establish communion with God

SHANKARA ACHARAJ TAP ATI KEENHO
KAM KRODH JEET SAB LEENHO

Shankaracharya had performed once a special penance called Aacharaj and by virtue of which he had subdued his anger and desire

NISHIDIN DHYAN DHARO SHANKAR KO
KAHOU KAL NAHIN SOUMIRO TOUMKO

He ever worshipped Lord Shankar and never for a moment concentrated his mind on You

SHAKTI ROOP KO MARAM NA PAYO
SHAKTI GAYI TAB MAN PACHITAYO

Since He did not realize your immense glory, all His powers waned and then He repented hitherto

SHARNAGAT HOUYI KIRTI BAKHANI
JAI JAI JAI JAGADAMBA BHAVANI

Then He sought refuge in You, chanted Your glory and 'victory, victory, victory to Thee, O Jagadamba Bhavani'

BHAYI PRASANNA ADI JAGADAMBA
DAYI SHAKTI NAHIN KEEN VILAMBA

Then, O Primal Goddess Jagadamba Ji, You were propitiated and in no time You bestowed Him with his lost powers

MAUKON MATOU KASHTA ATI GHERO
TOUM BIN KAUN HAREY DUKH MERO

O Mother! Severe afflictions distress me and no one except Your Honored Self can provide relief please end my afflictions

ASHA TRISHNA NIPAT SATAVEIN
MOHA MADADIK SAB BINSHAVEIN

Hopes and longings ever torture me. All sorts of passions and lust ever torment my heart

SHATRU NASH KIJEY MAHARANI
SOUMIRON IKCHIT TOUMHEIN BHAVANI

O Goddess Bhavani! I meditate only upon you Please kill my enemies O Queen!

KARO KRIPA HEY MATOU DAYALA
RIDDHI SIDDHI DEY KARAHOU NIHALA

O Merciful Mother! Show me your favor and make me feel happy by bestowing me with all sorts of riches and powers

JAB LAGI JIYOUN DAYA PHAL PAOUN
TOUMHRO YASH MEIN SADA SOUNAOUN

O Mother! May I be respectable of Your grace as long as I live, ever recounting the feats of Your Glory to all

DURGA CHALISA JO NAR GAVEY
SAB SOUKH BHOG PARAMPAD PAVEY

This way, whoever sings this Durga Chalisa shall ever enjoy all sorts of pleasures and shall attain the highest state in the end

DEVIDAS SHARAN NIJ JANI
KARAHOUN KRIPA JAGADAMBA BHAVANI

Deeming Devidas to have sought Your shelter, O Bhavani, grant me Your favor.
JAI MAA BHAGWATI !

The Essence Of Ma Durge

The Essence Of Ma Durge, originally uploaded by firoze shakir photographerno1.

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from Wikipedia

In Hinduism, Durga (Sanskrit: दुर्गा, meaning "the inaccessible"[1] or "the invincible"; Bengali: দুর্গা, durga) or Maa Durga (Bengali: মা দুর্গা, ma durga, meaning "Mother Durga") "one who can redeem in situations of utmost distress".[citation needed] Durga is a form of Devi, the supremely radiant goddess, depicted as having ten arms, riding a lion or a tiger, carrying weapons and a lotus flower, maintaining a meditative smile, and practicing mudras, or symbolic hand gestures.[citation needed]

An embodiment of creative feminine force (Shakti), Durga exists in a state of svātantrya (independence from the universe and anything/anybody else, i.e., self-sufficiency) and fierce compassion. Kali is considered by Hindus to be an aspect of Durga. Durga is also the mother of Ganesha and Kartikeya.[2] She is thus considered the fiercer, demon-fighting form of Shiva's wife, goddess Parvati. Durga manifests fearlessness and patience, and never loses her sense of humor, even during spiritual battles of epic proportion.[citation needed]


The word Shakti means divine feminine energy/force/power, and Durga is the warrior aspect of the Divine Mother. Other incarnations include Annapurna and Karuɳamayi (karuɳa = kindness). Durga's darker aspect Kali is represented as the consort of the god Shiva, on whose body she is often seen standing.
Durga Slays Mahishasura, Mahabalipuram sculpture.

As a goddess, Durga's feminine power contains the energies of the gods. Each of her weapons was given to her by various gods: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's kamandalu, Kuber's Ratnahar, etc.

According to a narrative in the Devi Mahatmya story of the Markandeya Purana text, Durga was created as a warrior goddess to fight an asura (an inhuman force/demon) named Mahishasura. He had unleashed a reign of terror on earth, heaven and the nether worlds, and he could not be defeated by any man or god, anywhere. The gods went to Brahma, who had given Mahishasura the power not to be defeated by a man. Brahma could do nothing. They made Brahma their leader and went to Vaikuntha — the place where Vishnu lay on Ananta Naag. They found both Vishnu and Shiva, and Brahma eloquently related the reign of terror Mahishasur had unleashed on the three worlds. Hearing this Vishnu, Shiva and all of the gods became very angry and beams of fierce light emerged from their bodies. The blinding sea of light met at the Ashram of a priest named Katyan. The goddess Durga took the name Katyaayani from the priest and emerged from the sea of light. She introduced herself in the language of the Rig-Veda, saying she was the form of the supreme Brahman who had created all the gods. Now she had come to fight the demon to save the gods. They did not create her; it was her lila that she emerged from their combined energy. The gods were blessed with her compassion.

It is said that upon initially encountering Durga, Mahishasura underestimated her, thinking: "How can a woman kill me, Mahishasur — the one who has defeated the trinity of gods?"[citation needed] However, Durga roared with laughter, which caused an earthquake which made Mahishasur aware of her powers.

And the terrible Mahishasur rampaged against her, changing forms many times. First he was a buffalo demon, and she defeated him with her sword. Then he changed forms and became an elephant that tied up the goddess's lion and began to pull it towards him. The goddess cut off his trunk with her sword. The demon Mahishasur continued his terrorizing, taking the form of a lion, and then the form of a man, but both of them were gracefully slain by Durga.

Then Mahishasur began attacking once more, starting to take the form of a buffalo again. The patient goddess became very angry, and as she sipped divine wine from a cup she smiled and proclaimed to Mahishasur in a colorful tone — "Roar with delight while you still can, O illiterate demon, because when I will kill you after drinking this, the gods themselves will roar with delight".[cite this quote] When Mahashaur had half emerged into his buffalo form, he was paralyzed by the extreme light emitting from the goddess's body. The goddess then resounded with laughter before cutting Mahishasur's head down with her sword.

Thus Durga slew Mahishasur, thus is the power of the fierce compassion of Durga. Hence, Mata Durga is also known as Mahishasurmardhini — the slayer of Mahishasur. According to one legend, the goddess Durga created an army to fight against the forces of the demon-king Mahishasur, who was terrorizing Heaven and Earth. After ten days of fighting, Durga and her army defeated Mahishasur and killed him. As a reward for their service, Durga bestowed upon her army the knowledge of jewelry-making. Ever since, the Sonara community has been involved in the jewelry profession [3].

The goddess as Mahisasuramardhini appears quite early in Indian art. The Archaeological Museum in Matura has several statues on display including a 6-armed Kushana period Mahisasuramardhini that depicts her pressing down the buffalo with her lower hands [4]. A Nagar plaque from the first century BC - first century AD depicts a 4-armed Mahisamardhini accompanied by a lion. But it is in the Gupta period that we see the finest representations of Mahisasuramardhini (2-, 4-, 6-, and at Udayagiri, 12-armed). The spear and trident are her most common weapons. a Mamallapuram relief shows the goddess with 8 arms riding her lion subduing a bufalo-faced demon (as contrasted with a buffalo demon); a variation also seen at Ellora. In later sculptures (post-seventh Century), sculptures show the goddess having decapitated the buffalo demon.


The four day long (Saptami to Dashami) Durga Puja is the biggest annual festival in Bengal, Orissa, Bihar, and Assam. It is celebrated likewise with much fervour in other parts of India, especially the Himalayan region, but is celebrated in various forms throughout the Hindu universe.

The day of Durga's victory is celebrated as Vijayadashami (Bengali), Dashain (Nepali) or Dussehra (Hindi) - these words literally mean "the Victory Tenth" (day).[5]

In Kashmir she is worshipped as shaarika (the main temple is in Hari Parbat in Srinagar).

The actual period of the worship however may be on the preceding nine days (Navaratri) followed by the last day called Vijayadashami in North India or five days in Bengal (from the sixth to tenth day of the waxing-moon fortnight). Nine aspects of Durga known as Navadurga are meditated upon, one by one during the nine-day festival by devout Shakti worshippers.

In North India, the tenth day, signifying Rama's victory in his battle against the demon Ravana, is celebrated as Dussehra - gigantic straw effigies of Ravana are burnt in designated open spaces (e.g. Delhi's Ram Lila grounds), watched by thousands of families and little children.

In Mysore Karnataka, she is worshipped as Chamundeshwari, the patron goddess of the city during Dussehra

In Gujarat it is celebrated as the last day of Navaratri, during which the Garba dance is performed to celebrate the vigorous victory of Mahishasura-mardini Durga.

The Goddess Durga is worshiped in her peaceful form as Maha Gauri, The Fair Lady, Shree Shantadurga also known as santeri, is the patron Goddess of Goa. She is worshiped by all Goan Hindus.

In Maharashtra, Tulja Bhavani and Ambabai is worshiped as Mahishasur Mardini and is patron goddess of land. Bhavani is known as Tulaja, Amba, Renuka, Yamai, Saptshrungi, Jogai in different places of Maharashtra. She is inspirational goddess of Raja shivaji. As per legends, Bhavani revealed to Shivaji and blessed him to form a kingdom.

Durga Shloka/ Stuti Posted By Shreyashi Sen

Durga Shloka/ Stuti Posted By Shreyashi Sen, originally uploaded by firoze shakir photographerno1.

by Sreyashi Sen on Thursday, October 14, 2010 at 11:22pm


"Yaa Devii Sarvabhuuteshhu Maatrirupena SansthitahYaa Devii Sarvabhuuteshhu Shaktirupena Sansthitah Yaa Devii Sarvabhuuteshhu Shaantirupena Sansthitah Namastasyaih Namastasyaih Namastasyaih Namo Namah"



Meaning: Goddess Durga is omnipresent. She is the personification of Universal Mother. She is a Mother, who is present everywhere and who is embodiment of power and energy. Great mother, who is present everywhere and who is embodiment of Peace. I bow to that mother, I bow to Durga, I bow to Shakti.



Durga (Devi) Stuti



"Yaa Devii Sarva Bhooteshu Vishnu Maayethi Sabdita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the name of Maya of Vishnu.



"Yaa Devii Sarva Bhooteshu Chetanetyaabhi Dheeyate Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who abides in all creatures as realization.



"Yaa Devii Sarva Bhooteshu Buddhi Roopena Samsthita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of intelligence.



"Yaa Devii Sarva Bhooteshu Nidraa Roopena Samsthita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who lives in all creatures in the form of sleep.



"Yaa Devii Sarva Bhooteshu Kshudhaa Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of appetite.



"Yaa Devii Sarva Bhooteshu Chaayaa Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of meditation and reflection.



"Yaa Devii Sarva Bhooteshu Shakthi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of Shakti, the creative power.



"Yaa Devii Sarva Bhooteshu Thrishnaa Roopena Samsthita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of thirst.



"Yaa Devii Sarva Bhooteshu Kshaanthi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who lives in all creatures in the merciful form.



"Yaa Devii Sarva Bhooteshu Jaati Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of race.



"Yaa Devii Sarva Bhooteshu Lajja Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who lives in all creatures in the modest form.



"Yaa Devii Sarva Bhooteshu Shaanthi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of peace (Shanti).



"Yaa Devii Sarva Bhooteshu Shradha Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of unshakable faith (Shraddha).



"Yaa Devii Sarva Bhooteshu Kaanthi Roopena Samsthita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of beauty or brilliance (Kaanti).



"Yaa Devii Sarva Bhooteshu Lakshmi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the prosperous form.



"Yaa Devii Sarva Bhooteshu Vritti Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of motion.



"Yaa Devii Sarva Bhooteshu Smrithi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of memory.



"Yaa Devii Sarva Bhooteshu Dayaa Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who dwells in all creatures in the form of mercy or kindness (Dayaa).



"Yaa Devii Sarva Bhooteshu Tushti Roopena Samsthita Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who lives in all creatures in the form of satisfaction.



"Yaa Devii Sarva Bhooteshu Matru Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Devi, who lives in all creatures in the form of Mother.



"Yaa Devii Sarva Bhooteshu Braanthi Roopena SamsthitaNamastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who dwells in all creatures in the form of illusion (Bhram).



"Indriyaanaamadhistaatri Bhootaanaam Chaakileshu YaaBhooteshu Satatam Tasyai Vyaaptidevyai Namo Namaha"



Meaning: I bow again and again to the all pervading goddess, who continuously controls the senses of all creatures and governs all elements.



"Chiti Roopena Yaa Kristnam Yetadhyaapya Sthithaa Jagat Namastasyai Namastasyai Namastasyai Namo Namaha"



Meaning: I bow again and again to the Goddess, who pervades this world and controls in the form of awareness.