Durgā Pūjā Vidhi

Durgā Pūjā Vidhi, simply known as Durga Puja Vidhi, Sanskrit: दुर्गा पूजा विधि, Telugu: దుర్గా పూజా విధి, Hindi: दुर्गा पूजा विधि.

The Durgā Pūjā Vidhi is the full order of worship of Durgā Devī given in the Brahma Vaivarta Purāṇa, Prakriti Khaṇḍa, Chapters 63–64. King Sūratha kept it at Pushkara and received the darśana of Durgā Devī. It is the śāradotsava pūjā, the worship of the autumn festival, in the season of Āśvayuja. It includes purification, the full dhyāna of Durgā, the sixteen offerings (shoḍaśopacāra), the six devatās placed in the ghaṭa, the worship of the Ashṭa-caṇḍas, Ashṭa-bhairavīs, Nava-śaktis and sixty-four yoginīs, and the bali. The Purāṇa also gives the times of the pūjā by nakshatra and tithi.

The setting

King Sūratha had been beaten in battle and had lost his kingdom. He went to Pushkara, where he met the ṛshi Medhā Maharshi and the merchant Samādhi. Medhā taught Sūratha the kavaca, stotra, dhyāna and mantra of Durgā. Sūratha then kept this pūjā with single-minded devotion for a full year. At the end Durgā Devī appeared to him in a blazing form of tejas like the summer sun and gave him his varas. (Chapters 63–64)

The mūla mantra

The mūla mantra of Durgā pūjā is:

Oṃ hrīṃ śrīṃ klīṃ Durgāyai svāhā

It is used for the prāṇa-pratishṭhā, the installing of the divine life-force in the image or vessel. (Chapter 63)

Preparatory purification

Before beginning, the worshipper does these in order:

1. He bathes and does ācamana (sipping of water).
2. He does aṅga-nyāsa (placing mantras on the limbs).
3. He does kara-nyāsa (placing mantras on the hands).
4. He does mantrāṅga-nyāsa (placing the form of the mantra).
5. He does bhūtaśuddhi (purification of the five elements).
6. He does prāṇāyāma three times.
7. He does śaṅkhābhisheka, the consecration with conch water poured over the mūrti.

Āvāhana and pratishṭhā

Durgā Devī is first invited (āhvāna) into an image of clay (mṛttikā). Then the worshipper meditates on her again and worships her with devotion.

The prāṇa-pratishṭhā is done while holding the image in the hand and reciting:

“O Sanātanī mother, come from Śivaloka to this place and accept this autumn pūjā. O Māheśvarī, to be worshipped by the whole world, be present in this mūrti. O Acyutā, let your prāṇas, together with the adhiprāṇas, enter this mūrti. Let all śaktis enter this mūrti at once.”

Then, with the mantra Oṃ hrīṃ śrīṃ klīṃ Durgāyai svāhā, the divine prāṇas are placed in the mūrti, together with all the presiding devatās of the senses (indriyādhidevatās) and all the śaktis. They are called with the words ihāgaccha (come here). (Chapter 63)

The dhyāna of Durgā

The worshipper meditates on Durgā’s form as follows.

Who she is. She is Mūlaprakṛti and Īśvarī, always to be worshipped and honoured by Brahmā, Vishṇu, Śiva and all the devas. She is Sanātanī, Nārāyaṇī and Vishṇumāyā. She is the form of all vidyās, all mantras and all śaktis. She is saguṇā and nirguṇā, of the nature of sattva, and free-willed (svecchāmayī). She is the mother of Mahāvishṇu. She was born from the ardha-aṅga (half-form) of Kṛshṇa. She is Kṛshṇapriyā (dear to Kṛshṇa) and Kṛshṇa-śakti-svarūpiṇī, the presiding devatā of the buddhi of Kṛshṇa, praised and worshipped by Kṛshṇa.

Her form. Her complexion is golden, the finest gold (mēlimi bangāru). Her radiance equals ten million suns. Her face bears a gentle smile and she always shows grace to her devotees. She has one hundred arms. She removes all the difficulties of her devotees. She is dear to Śiva, as dear as his prāṇa. She has the three guṇas (sattva, rajas, tamas) and three eyes (tri-locana). She wears the crescent moon (ardha-candra) on her crown and a garland of mālatī flowers in her upswept hair. Her face is round and beautiful. She wears jewelled ear-rings (ratna-kuṇḍalas), a large pearl hanging from the right side of her nose, and priceless gems on her ears. Her teeth are white as pearls. Her lips are like ripe donda fruit. Fine leaf-patterns (citra-vicitra patra) are drawn on her cheeks. She has jewelled armlets (ratna-keyūras) on her arms and jewelled anklets (ratna-mañjīras) on her feet. Many kinds of jewelled ornaments adorn her body. The nails of her feet and hands are coloured with laccā (lac or henna). Her garment is supremely pure. Her body is anointed with gandha (fragrant paste). Kastūrī marks are on her breasts. She is beautiful in every form and quality. Her gait is like a gajendra, slow and majestic like an elephant. She is extremely beautiful and calm (śānta). She is the very maker of Vidhātā (Brahmā). Her face is like the autumn moon. On her face are a kastūrī dot above, a candana dot below it, and a sindūra dot below that. Her eyes are like lotuses seen at midday in autumn, with lines of kajal. Her beauty is greater than that of ten million Manmathas. She sits on a jewelled lion-throne (ratna-siṃhāsana) and wears a jewelled crown.

Her roles in the cosmos. When Brahmā creates, she is the artisan (śilpa). When Vishṇu protects, she is full of mercy (kṛpāmayī). When Rudra destroys, she is the form of destruction (saṃhāra-rūpiṇī). She destroyed Śumbha and Niśumbha and Mahishāsura. In the war with Tripurāsura, Śiva praised her and won the victory. She appeared as Vishṇuśakti for Bhagavān Vishṇu against Madhu and Kaiṭabha. She appeared as Narasiṃhaśakti for Bhagavān Narasiṃha against Hiraṇyakaśipu, and as Varāhaśakti for Bhagavān Varāha at the slaying of Hiraṇyāksha. She destroyed Raktabīja and the other rākshasas. She is Para-brahma-svarūpiṇī.

After this dhyāna, the worshipper places a flower on his own head, meditates again, and then does āvāhana. (Chapter 63)

The six devatās and the other worship

Mahālakshmī. An image (pratimā) of Mahālakshmī is placed on the right of Durgā and worshipped with devotion.

The group of devatās in the ghaṭa. A ghaṭa (vessel) is placed before Durgā. The following six are invited and worshipped in it: Gaṇapati, Sūrya, Agni, Vishṇu, Śiva and Durgā. The source calls this group the Devāshṭaka and also the devashaṭka, the group of six.

The full sixteen offerings are made first to the group of six together. Then each devatā receives them in full, one by one.

The pūjā-maṇḍala. The worshipper makes a triangular maṇḍala with wet darbha grass. Within it he sees in his mind and worships Kūrma (the tortoise), Ādiśesha and Bhūmi, in their layers in the cosmos. A tripod (mukkoḷipīṭa) is placed on this maṇḍala and the conch (śaṅkha) is set on it.

The sacred waters. The conch is filled two-thirds with water. Into it the following rivers are called: Gaṅgā, Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu, Kāverī, Candrabhāgā, Kauśikī, Svarṇarekhā, Gaṇḍakī, Śvetagaṅgā, Candrarekha, Pampa, Gomatī, Padmāvatī, Vipāśā, Vīrajā, Śataprīda, and all the other rivers of the earth. (Chapter 63)

The sixteen offerings to Durgā

The sixteen offerings (shoḍaśopacāra) are addressed to Durgā herself. Each has its own mantra:

1. Āsana. “O Śaṅkarapriyā, accept this jewelled lion-throne adorned with many gems and designs.”
2. Vastra. “O beloved of Śiva, accept this garment, made as Īśvara wished, pure as fire.”
3. Pādya. “O Durgā, accept this water of the Gaṅgā in an invaluable jewelled vessel for washing your feet.”
4. Anulepana. “O Jagaṇmātā, accept this ointment of kastūrī, kuṅkuma and candana.”
5. Madhuparka. “O Devī, accept this pure madhuparka in a jewelled vessel.”
6. Gandha. “O Devī, accept this pure, auspicious fragrant powder made with fine substances.”
7. Arghya. “O Caṇḍī, accept this arghya, mother: divine Gaṅgā water in a conch vessel with darbha, flowers and akshatas.”
8. Mālya (flowers). “O Jagaṇmātā, accept these garlands of pārijāta and other flowers.”
9. Naivedya. “Accept this offering of siddhānna, pappānna, piṇḍivantalu, pāyasa and laddus.”
10. Ācamanīya. “O Śailakanyakā, accept this cool water scented with camphor.”
11. Tāmbūla. “O Devī, accept this tāmbūla of betel leaves, lime, catechu, camphor and other fragrant substances.”
12. Ratna-bhūshaṇa. “O Devī, accept these ornaments made of precious gems, which beautify every limb.”
13. Dhūpa. “O Devī, accept this incense of tree-resins and all fragrant substances, supremely pure.”
14. Dīpa. “O Parameśvarī, this lamp of divine gems drives away even dense darkness. Accept it.”
15. Talpa. “O Devī, accept this couch of invaluable gems with its resting surface of the finest cloth.”
16. Pushpāñjali. The last offering of flowers.

(Chapter 63)

The extended worship

After the sixteen offerings, the pūjā goes on with these (Chapters 63–64):

• The Ashṭa-caṇḍas. These are eight women attendants of Durgā. They are worshipped in the eight petals of an eight-petalled lotus (ashṭadaḷa-padma), from the east towards the right: Ugracaṇḍā, Pracaṇḍā, Caṇḍogrā, Caṇḍanāyikā, Aticaṇḍā, Caṇḍā, Caṇḍī and Caṇḍavatī. They are worshipped with five offerings (pañcopacāra).
• The Ashṭa-bhairavīs. Eight bhairavīs are worshipped in the centre of the Ashṭa-caṇḍa arrangement: Mahābhairava, Saṃhāra-bhairava, Asitāṅga-bhairava, Ruru-bhairava, Kāla-bhairava, Krodha-bhairava, Tāmacūḍa and Candracūḍa.
• The Nava-śaktis. Nine śakti devatās are worshipped in a second eight-petalled lotus: Brāhmaṇī, Vaishṇavī, Raudrī, Māheśvarī, Nārasiṃhī, Vārāhī, Indrāṇī and Kārtikī, and the ninth, Sarvamaṅgalā, who has all the śaktis.
• The kalaśa devatās. After the worship of the śaktis, these are worshipped in the kalaśa: Śaṅkara, Kumārasvāmi, Sūrya, Candra, Agni, Vāyu and Varuṇa.
• Durgā’s attendants. Her maidservant (ceṭī) and her young attendant (vaṭu) are worshipped.
• The sixty-four yoginīs. All sixty-four yoginīs are worshipped in proper order.

Bali

After the whole pūjā, a śakti-bali is given according to the worshipper’s means. The kavaca is worn on the neck and the Devī Stotra is recited.

The Purāṇa names the offerings that are right for bali and how long Devī is satisfied by each:

The māyāti. The Purāṇa names a special substitute offering called māyāti. He is a healthy young man, married, of good family, initiated (dīkshita) in a Vishṇu mantra, and free of any stain in conduct. He is bought from his relatives with proper gifts, honoured, and kept in comfort for a year with an attendant. Then he is offered as a symbolic bali to Durgā on the Navamī tithi, between Āśvayuja Ashṭamī and Navamī.

Rules for the animal. It must be free from disease, of good age, with horns, with good marks, without deformed limbs, of good colour, and well fed.

What is forbidden. The Purāṇa names these results of wrong offerings:

• A young animal, below the right age, causes the death of the giver’s son.
• An aged animal causes the death of his parents.
• An animal with extra limbs causes loss of wealth.
• An animal with missing limbs causes loss of children.
• A hornless animal causes loss of the wife.
• A blind animal causes loss of a brother or sister.
• The offering of a calf causes the giver’s own death.

The times of the pūjā by nakshatra and tithi

Chapter 64 gives these times:

• Ārdrā nakshatra: the utthāpana (awakening, lifting) of Durgā is done. Mūlā nakshatra: Durgā is installed in the mūrti. Uttarāshāḍhā: the worship continues. Śravaṇā nakshatra: the visarjana (release, immersion) is done.
• Installing at Mūlā nakshatra gives puṇya equal to a naramedha (human yajña).
• Releasing at Śravaṇā gives wealth and sons. It also gives puṇya equal to one walk round the earth.
• If Ārdrā does not fall on Navamī, the utthāpana is done on Navamī, the worship is kept for fifteen days, and the visarjana is done on Daśamī. This gives puṇya equal to an aśvamedha.
• Saptamī: bali is to be given after the pūjā.
• Ashṭamī: bali is forbidden in either paksha. Breaking this brings certain calamity.
• Navamī: bali is a must. Devī is greatly pleased. The pāpa of harming the animal does not attach to the giver, because in the order of the cosmos each being that kills another will in a future birth be killed by that one, and this mutual killing removes the pāpa.

Three kinds of pūjā

The pūjā is of three grades (Chapter 63):

• Sāttvikī pūjā is the best. Vaishṇavas keep it, and the worshippers reach Goloka.
• Rājasī pūjā is the middle grade. Śāktas, Śaivas and others keep it, and the worshippers reach Kailāsa.
• Tāmasī pūjā is the lowest. It is kept by those who do not have the Kṛshṇa mantra, tribal and unrefined worshippers, who reach svarga.

A pūjā without taking of life (jīva-hiṃsā) is a prasava-pūjā, an offering of living things such as fruits and confections. It leads the devotees of Vishṇu to Goloka. A pūjā with bali, kept within the rules of the śāstra, leads to Kailāsa.

Devī’s teaching to Sūratha

After Sūratha’s year of pūjā, Durgā appeared to him, blazing like the summer sun, in a form of tejas that is both saguṇā and nirguṇā. She spoke to him at length. She gave his worldly vara, the kingdom, and promised him the Manuship of Sāvarṇi. She also gave him jñāna (knowledge). She spoke of the impermanence of all worldly things, of the highest reality of Kṛshṇa, and of the nature of her own māyā.

She told Sūratha that, though she stood before him, he was asking for a kingdom, which was māyā-moha (the delusion of māyā), but she would grant it. At the end of his Manuship she would give him Kṛshṇa-bhakti (devotion to Kṛshṇa). Through her māyā she deludes everyone, even the wise. For this reason, she said, learned people do not seek moksha in the way they should. (Chapter 64)

Sources

• Brahma Vaivarta Purāṇa, Prakriti Khaṇḍa, Chapter 63 (the mūla mantra, purification, āvāhana and pratishṭhā, dhyāna, the six devatās, the sixteen offerings, the three kinds of pūjā)
• Brahma Vaivarta Purāṇa, Prakriti Khaṇḍa, Chapters 63–64 (the setting, the extended worship, bali)
• Brahma Vaivarta Purāṇa, Prakriti Khaṇḍa, Chapter 64 (the times by nakshatra and tithi, Devī’s teaching to Sūratha)