durga puja
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durga puja vidhiTRANSCRIPT
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oci
atio
n of G
ran
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ren
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ndi
an
Im
mig
ran
ts
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onpr
ofit
o
rgan
izat
ion
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ash
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iest
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Ass
oci
atio
n of G
ran
dpa
ren
ts of I
ndi
an
Im
mig
ran
ts
(a n
on
profit
org
aniz
atio
n)
Na
shvill
e, TN
37
205
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-!.
/
,,
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,,
/
,,
iv
/0
Hen
ry Pe
llerin
Ara
bin
da M
isra
Man
as R
oy
Sujit
Das
Ro
hin
i Cha
krav
arth
y Sh
ubh
anka
r B
aner
jee
Sati
Ban
erjee
Tara
Ch
atto
raj
May
a Ch
atto
raj
Suku
mar
G
hosh
Rat
na
De
Aru
ndh
ati K
han
wal
kar
Mo
nish
a Ch
akra
var
thy
Arn
av G
hosh
Au
rin Ch
akra
var
ty
*
(
Am
itabh
a Ch
akra
bart
i Sh
ubh
ajeet
Ba
ner
jee
,
1
Dili
p So
m
Am
itabh
a Ch
akra
bart
i
(
Mo
nid
ipa
Basu
Tara
Ch
atto
raj
-
v
$
$
Th
is bo
ok
is de
dica
ted
to
The
Child
ren
o
f In
dian
Im
mig
ran
ts
The
pro
ud
bear
ers
of I
ndi
an he
ritag
e
v
i
Sha
ran
aga
ta de
ena
rta
pa
ritra
n pa
raya
ney
|
Sarb
asy
art
iha
rey
devi
N
ara
yan
i nam
ast
ute
y ||
You
re
scu
e th
e po
or
who
ta
kes
shel
ter
un
der
you
You
ta
ke a
wa
y a
ll m
iser
ies
Oh
Go
ddes
s, O
h th
e be
tow
er,
I rep
eate
dly
bow
to
yo
u w
ith re
vere
nce
.
-
vii
.
$
Thro
ugh
m
any
tho
usa
nds
o
f ye
ars
of
sust
ain
ed V
edic
cu
lture
, H
indu
s fo
cuse
d o
n
thei
r sp
iritu
al
appr
oac
h th
rou
gh
un
iqu
e w
ors
hip
(puja)
ritu
als.
Th
e pr
iest
s le
arn
t an
d ch
ante
d th
e pr
ayer
s in
Sa
nsk
rit,
the
anci
ent
lan
guag
e o
f In
dia,
th
rou
gh
shru
ti an
d sm
riti
(hear
an
d re
mem
ber).
W
hen
Sa
nsk
rit w
as re
plac
ed by
o
ther
la
ngu
ages
in
co
urs
e o
f tim
e, th
e m
ean
ing
of
the
chan
ts go
t lo
st. Y
et th
e hu
m co
ntin
ued
to
brid
ge
the
indi
vid
ual
s
sou
l w
ith
its
Crea
tor.
It
did
not
both
er
the
dev
ote
es fo
r be
ing
ign
ora
nt o
f the
m
ean
ing
of t
hose
ch
ants
as
th
eir
deep
faith
fil
led
the
vo
id. Th
us
a sin
gle
sylla
ble
O
m co
uld
re
aliz
e th
e
pres
ence
o
f th
e U
nkn
ow
n, th
e ek
aks
har
()
with
in u
s. To
day
the
mag
ical
ef
fect
o
f ja
p (re
petit
ive
chan
ting)
beca
me
a pa
rt o
f wo
rshi
p fo
r
all r
elig
ion
s. Tr
uly
en
ou
gh, th
e fin
est t
hin
gs o
f life
ha
ve
no
la
ngu
age
lov
e, ki
ndn
ess,
co
mpa
ssio
n.
With
th
e sp
read
o
f H
indu
ism
ov
er
the
glo
be,
the
wo
rld
is n
ow
inqu
isitiv
e to
kn
ow
th
e m
ean
ing
of t
hose
V
edic
ch
ants
w
hich
w
e he
ar
durin
g pu
ja rit
ual
s. O
ur
child
ren
sh
ou
ld n
ot
feel
sh
y to
ex
plai
n to
th
e w
orld
th
e th
ou
ght
behi
nd
tho
se rit
ual
s ho
wso
ever
it
may
lo
ok
stra
nge
and
repu
lsiv
e. H
isto
ry re
cord
s In
dia
s gr
eat
con
trib
utio
n in
sh
apin
g W
orld
Ci
vili
zatio
n th
rou
gh ag
es an
d o
ur
com
ing
gen
erat
ion
ha
s th
e re
spo
nsib
ility
to
ca
rry
that
to
rch.
It is
so v
ery
satis
fyin
g to
se
e th
at th
e A
sso
ciat
ion
o
f G
ran
dpar
ents
o
f In
dian
Im
mig
ran
ts ha
s ta
ken
th
e he
avy
resp
on
sibili
ty to
ex
plai
n th
e rit
ual
s fo
llow
ed
in
Puro
hit
Dar
pan
.
They
n
oto
nly
tr
ansli
tera
ted
the
man
tras
bu
t to
uch
ed o
n th
eir
hist
ory
, sig
nifi
can
ce an
d in
ner
m
ean
ing
of
thes
e in
an
u
nde
rsta
nda
ble
glo
bal
lan
guag
e,
Engl
sh.
It is
high
ly
com
men
dabl
e.
I pra
y to
Lo
rd A
lmig
hty
for
its su
cces
s.
Chie
f Prie
st o
f Kal
i Man
dir
Was
ingt
on, D
.C.
, U
SA
v
iii
Sha
ran
aga
ta de
ena
rta
pa
ritra
n pa
raya
ney
|
Sarb
asy
art
iha
rey
devi
N
ara
yan
i nam
ast
ute
y ||
You
re
scu
e th
e po
or
who
ta
kes
shel
ter
un
der
you
You
ta
ke a
wa
y a
ll m
iser
ies
Oh
Go
ddes
s, O
h th
e be
tow
er,
I rep
eate
dly
bow
to
yo
u w
ith re
vere
nce
.
-
ix
2
31
4
.5
46
,4
54
/(
*3
5
As
a ch
ild o
f In
dian
im
mig
ran
ts gr
ow
ing
up
in th
e U
nite
d St
ates
, I h
ad
nev
er co
nsid
ered
m
ysel
f to
be
pa
rtic
ula
rly re
ligio
us.
I i
den
tifie
d m
ysel
f as
a
Hin
du by
de
fau
lt sim
ply
beca
use
o
f m
y fa
mily
tie
s. H
ow
ever
, I
nev
er
felt
com
fort
able
ex
pres
sing
this
ope
nly
to
m
y fri
ends
an
d cl
assm
ates
. A
s o
ne
of
ver
y fe
w n
on
-w
hite
, n
on
-Ch
ristia
n st
ude
nts
in
my
scho
ol,
my
mai
n go
al w
as sim
ply
to fit
in
an
d fe
el as
if
I wer
e th
e sa
me
as ev
eryo
ne
else
. W
hile
m
y fa
ther
ta
ugh
t me
som
e sim
ple
pray
ers
to re
cite
ea
ch m
orn
ing
and
even
ing,
I s
hied
aw
ay fro
m pe
rform
ing
this
ritu
al w
hen
cl
assm
ates
v
isite
d m
y ho
me
for
din
ner
I
did
no
t w
ant
them
to
se
e m
e as
di
ffere
nt,
and
so I
wo
uld
tr
y to
hi
de th
is pa
rt o
f m
ysel
f. Th
e ex
perie
nce
sim
ply
mad
e m
e u
nea
sy.
Des
pite
th
e fa
ct th
at m
y la
te fa
ther
w
as a
Mah
aras
htria
n Br
ahm
in
a
com
mu
nity
kn
ow
n fo
r its
de
ep fa
ith in
th
e H
indu
re
ligio
n
an
d m
y m
oth
er
the
dau
ghte
r o
f a
Ben
gali
prie
st,
my
fam
ily
nev
er
forc
ed
Hin
duism
o
n m
e in
an
y gr
eat
way
. A
t m
ost
, I
enjoy
ed th
e co
mic
s o
f In
dian
fo
lk st
orie
s, as
w
ell a
s th
e v
ideo
s pr
odu
ced
by m
y gr
andf
athe
r
that
br
ou
ght
thes
e st
orie
s to
lif
e. H
ow
ever
, th
ese
sto
ries
serv
ed m
ain
ly
as en
tert
ain
men
t fo
r m
e an
d I d
id n
ot s
eek
any
deep
er m
ean
ing.
In
deed
,
whi
le m
y fa
mily
w
ou
ld at
ten
d te
mpl
e fu
nct
ion
s an
d pu
jas, I w
as n
ever
sen
t to
Su
nda
y Sc
hoo
l n
or
forc
ed to
le
arn
In
dian
la
ngu
ages
. In
fa
ct, I
did
no
t re
ceiv
e th
e so
-ca
lled
Sa
cred
Th
read
in
the
Upa
nay
an
cere
mo
ny
at
the
age
mo
st
Brah
min
bo
ys
do.
An
d so
I
pro
ceed
ed
thro
ugh
lif
e w
itho
ut
giv
ing
it m
uch
th
ou
ght.
Whi
le
I w
ou
ld
no
w
cele
brat
e th
e o
ppo
rtu
nity
to
ex
pose
o
ther
s to
m
y cu
lture
, at
th
e tim
e I
had
no
su
ch de
sire.
Ho
wev
er, w
hen
I
was
in
n
inth
gr
ade,
m
y fa
ther
w
as su
dden
ly an
d u
nex
pect
edly
di
agn
ose
d w
ith m
alig
nan
t lu
ng
can
cer.
O
ver
tim
e, w
e le
arn
ed he
w
as be
yon
d an
y m
edic
al tr
eatm
ent.
Perh
aps
feel
ing
a se
nse
of
spiri
tual
du
ty be
fore
hi
s pa
ssin
g, he
m
ade
it pr
iorit
y o
nly
w
eeks
befo
re hi
s de
ath
to ar
ran
ge an
d pe
rform
th
e sa
cred
th
read
ce
rem
on
y fo
r
x
my
bro
ther
an
d m
ysel
f. H
e ap
pro
ache
d m
y gr
andf
athe
r, th
e au
tho
r o
f th
is bo
ok,
to
as
sist
with
th
is pr
oce
ss. Th
us
my
bro
ther
an
d I
rece
ived
ou
r sa
cred
th
read
s in
a
smal
l, ru
shed
ce
rem
on
y. M
y fa
ther
di
ed o
nly
wee
ks la
ter.
Whi
le I
was
th
en o
ffici
ally
in
duct
ed in
to th
e Br
ahm
in fo
ld, I
still
di
d n
ot f
eel a
ny
spec
ific
chan
ge o
r de
sire
to le
arn
m
ore
ab
ou
t wha
t had
jus
t ha
ppen
ed.
If an
ythi
ng,
I
was
sim
ply
angr
y at
ev
eryt
hin
g th
at
had
happ
ened
; the
se
emin
gly
un
fair
nat
ure
o
f my
fath
ers
pass
ing.
I s
till d
id
no
t w
ear
my
sacr
ed th
read
, fo
r fe
ar o
f se
emin
g di
ffere
nt
from
th
ose
aro
un
d m
e. I
con
tinu
ed to
liv
e as
a
typi
cal s
ubu
rban
A
mer
ican
ch
ild
amo
ng
my
frien
ds
th
is w
as m
y cu
lture
.
Ho
wev
er,
as
I gr
ew
old
er
and
refle
cted
o
n
my
past
,
I be
cam
e in
crea
singl
y cu
riou
s ab
ou
t th
e pu
rpo
se o
f tha
t ce
rem
on
y, an
d w
hy m
y fa
ther
ha
d w
ante
d it
don
e so
ba
dly
even
th
ou
gh he
ha
d n
ever
pu
shed
fo
r
it du
ring
the
trad
itio
nal
ly pr
actic
ed tim
e o
f ado
lesc
ence
. I h
ope
d to
fin
d pe
ace
with
th
e di
fficu
lt ev
ents
th
at tr
ansp
ired
a
way
to
co
me
to te
rms
with
th
e pa
st. A
t th
e sa
me
time,
I
grew
in
crea
singl
y in
tere
sted
in
th
e re
ligio
us
prac
tice
of
my
gran
dfat
her
who
m
so
man
y pe
opl
e in
th
e co
mm
un
ity re
spec
ted.
A
nd
perh
aps
mo
st im
port
antly
, I
bega
n to
as
k hi
m qu
estio
ns
m
any,
m
any
ques
tion
s.
Spen
din
g lo
ng
rides
in
th
e ca
r w
ith bo
th o
f my
gran
dpar
ents
, I w
ou
ld
con
tinu
ally
in
quire
ab
ou
t th
eir
past
. Th
ese
incr
edib
le in
div
idu
als
led
mu
ltifa
cete
d liv
es as
bo
th ac
adem
ics
and
as re
ligio
us
lead
ers
in th
eir
com
mu
nity
. Th
rou
gh th
ese
con
ver
satio
ns,
m
y th
irst t
o le
arn
m
ore
ab
ou
t m
y cu
lture
he
ight
ened
ex
pon
entia
lly. O
nce
in
co
llege
, I t
oo
k a
clas
s o
n
Indi
an m
ytho
logy
, bu
t th
at st
ill di
d n
ot
satis
fy m
y de
sire
to le
arn
m
ore
abo
ut
cultu
ral
prac
tices
, an
d m
ore
im
port
antly
th
e re
aso
ns
for
thei
r
exist
ence
an
d th
e o
rigin
s o
f the
id
eas.
I d
isco
ver
ed a
deep
-se
ated
de
sire
to
con
nec
t th
e ph
iloso
phic
al
un
derp
inn
ings
o
f H
indu
ism
with
th
e pr
actic
ed rit
ual
s. O
ver
tim
e, I
real
ized
th
at w
hen
I
was
yo
un
g I
cou
ld
no
t de
vel
op
an in
tere
st in
th
e pr
actic
es be
cau
se I
did
no
t u
nde
rsta
nd
thei
r sig
nifi
can
ce. W
ith th
e be
nef
it o
f so
me
smal
l deg
ree
of e
mo
tion
al,
inte
llect
ual
, an
d sp
iritu
al m
atu
rity,
I
then
fo
un
d m
ysel
f to
be
qu
ite
fasc
inat
ed w
ith th
e ph
iloso
phy
and
asso
ciat
ed ce
rem
on
ies.
W
hile
I s
till
-
xi
take
pa
rt in
an
ac
adem
ic an
d pr
ofe
ssio
nal
co
mm
un
ity w
here
re
ligio
n is
a pe
rso
nal
ch
oic
e,
I am
n
ow
pr
ou
d to
sh
are
with
m
y fri
ends
an
d co
lleag
ues
th
e cu
ltura
l ba
ckgr
ou
nd
I po
sses
s an
d ex
plai
n
the
un
derp
inn
ings
as
m
uch
as
I
am
able
.
Un
fort
un
atel
y,
my
ow
n
kno
wle
dge
is lim
ited,
as
ar
e th
e re
sou
rces
av
aila
ble
on
th
e In
tern
et
and
so m
y in
quisi
tion
s o
f m
y gr
andf
athe
r co
ntin
ue.
Ev
ery
chan
ce an
opp
ort
un
ity pr
esen
ts its
elf;
I spe
nd
time
with
hi
m to
le
arn
as
m
uch
as
I
can
ab
ou
t my
past
, m
y cu
lture
, an
d w
here
I c
om
e fro
m.
Sadl
y, I r
ealiz
e th
ese
opp
ort
un
ities
w
ill n
ot l
ast f
ore
ver
. Fo
r th
at re
aso
n
I am
gr
atef
ul
for
his
incr
edib
le
com
mitm
ent
to
pro
duce
th
is w
ork
.
Nev
er
befo
re
has
such
a
trem
endo
us
vo
lum
e be
en
con
stru
cted
to
expl
ore
th
e m
ost
im
port
ant r
itual
s in
H
indu
(or
at
le
ast B
enga
li) cu
lture
.
The
line-
by-lin
e ex
plan
atio
ns,
as
w
ell a
s th
e ad
ditio
nal
hi
sto
rical
an
d ph
iloso
phic
al
con
tex
t, o
ffer
an
incr
edib
ly
rich
anal
ysis
of
the
cere
mo
nie
s. I l
oo
k fo
rwar
d w
ith gr
eat a
ntic
ipat
ion
to
re
adin
g hi
s en
tire
wo
rks
in
pa
rtic
ula
r th
at o
n th
e U
pan
ayan
, w
hich
pl
ante
d th
e o
rigin
al
seed
o
f cu
riosit
y
an
d I h
ope
th
at yo
u to
o w
ill sh
are
in m
y ad
mira
tion
of m
y gr
andf
athe
r fo
r th
is gr
eat f
eat.
Sept
embe
r 12
, 20
13
Gra
nds
on
o
f the
Pr
iest
x
ii
!"
!"
!"
!"
0 000#
#
#
#
$%&
'
()
$%&
'
()
$%&
'
()
$%&
'
()
*
+*
*
+*
*
+*
*
+*
Om
sa
rbam
on
gal m
on
gola
ye Sh
ivve
y sa
arb
art
ha sa
dhik
aye
|
Sm
ara
nye
tr
aim
bha
key
Go
uri
Na
raya
ni n
am
ast
ute
y ||
Shris
tisth
iti bi
nash
an
am
sh
akt
ibhu
tey
san
ata
ni |
Gu
na
shra
ye gu
nam
aye
N
ara
yan
i nam
ast
ute
y ||
Sha
ran
aga
ta de
ena
rta
pa
ritra
n pa
raya
ney
|
Sarb
asy
art
iha
rey
devi
N
ara
yan
i nam
ast
ute
y ||
(Oh
the
Go
ddes
s!) Y
ou
bl
ess
us
as
ou
r w
ell w
ishe
r.
Oh
the
wife
o
f Shi
va, a
llow
u
s to
a
tta
in o
ur
goa
l In
di
stre
ss, O
h G
ou
ri, th
e w
ife o
f the
thre
e-ey
ed Sh
iva
,
I offe
r m
y de
ep re
vere
nce
to
Th
ee.
You
a
re th
e Cr
eato
r a
nd
the
dest
roye
r o
f the
Un
iver
se,
You
a
re th
e ce
nte
r o
f all
pow
ers,
O
h th
e im
mo
rta
l! Yo
u ha
rbor
all
qua
lties
a
s yo
u en
dow
ed w
ith a
ll qu
alit
ies.
Oh
the
godd
ess
of w
ealth
You
re
scu
e th
e po
or
who
ta
kes
shel
ter
un
der
you
You
ta
ke a
wa
y a
ll m
iser
ies
Oh
Go
ddes
s, O
h th
e be
tow
er,
I rep
eate
dly
bow
to
yo
u w
ith re
vere
nce
.
-
xiii
/
4.
(1
4
A se
ries
of
ten
bo
oks
ar
e co
mpi
led
for
Ben
gali
imm
igra
nts
w
ith th
e go
al o
f ex
plai
nin
g th
e hi
sto
ry, sig
nifi
can
ce, an
d m
ean
ing
of t
he m
antr
as
use
d in
co
mm
on
H
indu
pu
ja rit
ual
s. A
bo
ok
like
this
is de
sper
atel
y n
eede
d as
bo
th th
e la
ngu
age
use
d in
th
e rit
ual
s, Sa
nsk
rit, an
d th
e sc
ript
in
whi
ch
the
ritu
als
are
tran
scrib
ed,
Ben
gali,
ar
e o
ften
fo
reig
n
to
imm
igra
nts
an
d th
eir
child
ren
.
Un
like
Hin
du ch
ildre
n gr
ow
ing
up
in In
dia,
ch
ildre
n o
f H
indu
o
rigin
gro
win
g u
p in
th
e W
est
are
con
stan
tly ch
alle
nge
d by
th
eir
nei
ghbo
rs,
peer
s, fri
ends
, an
d te
ache
rs to
ex
plai
n th
e ba
sis o
f H
indu
fa
ith an
d be
lief.
This
pro
blem
I n
ever
fa
ced
whe
n I
was
gr
ow
ing
up
in In
dia
in
the
1920
s. H
indu
rit
ual
s ha
d al
way
s be
en a
part
o
f lif
e, n
o qu
estio
ns
aske
d.
Thu
s,
I st
ron
gly
feel
I
sho
uld
sh
are
my
tho
ugh
ts
with
m
y be
lov
ed gr
andc
hild
ren
, gr
ow
ing
up
ou
tsid
e In
dia.
Prie
stho
od
was
o
ur
fam
ily
trad
e.
I le
arn
ed
all
the
ritu
als
from
m
y fa
ther
,
and
star
ted
to
perfo
rm
puja
ritu
als
soo
n
afte
r re
ceiv
ing
my
sacr
ed th
read
(U
pan
aya
n) a
t th
e ag
e o
f tw
elv
e. Bu
t, lik
e m
any
oth
er
pro
fess
ion
al pr
iest
s, I
had
no
kn
ow
ledg
e o
f Sa
nsk
rit, th
e la
ngu
age
of
Hin
du pu
ja rit
ual
s. W
e w
ere
trai
ned
to
he
ar an
d re
mem
ber
(sru
ti an
d sm
riti)
an
d st
ay aw
ay fro
m ex
plai
nin
g. In
ad
ditio
n, m
y ch
ildho
od
days
wer
e sp
ent u
nde
r Br
itish
ru
le w
hen
Sa
nsk
rit sc
hola
rs re
mai
ned
o
bscu
re
and
lear
nin
g Sa
nsk
rit
was
n
ot
con
sider
ed
pro
gres
sive.
So
I
stu
died
scie
nce
an
d te
chn
olo
gy
for
a be
tter
futu
re.
Yet
,
the
spiri
t o
f m
y an
cest
ors
n
ever
le
ft m
e, an
d I h
ad to
pe
rform
pu
jas u
pon
re
ques
t fro
m
time
to tim
e. Th
e co
mm
un
ity w
as sa
tisfie
d w
ith th
e ig
no
ran
t pr
iest
as
they
de
vo
tedl
y w
atch
ed H
indu
rit
ual
s w
hile
pr
ayin
g in
th
eir
ow
n w
ays.
Go
d lis
ten
ed.
Ho
wev
er, H
indu
s o
f the
tw
enty
-fir
st ce
ntu
ry ar
e n
ot s
atisf
ied
with
th
is.
They
de
man
d ex
plan
atio
ns
of
the
ritu
als
they
in
herit
ed.
My
gran
dchi
ldre
n ar
e am
on
g th
em, an
d th
ey re
gula
rly as
ked
my
late
w
ife,
Bibh
a M
ukh
erjee
, an
d m
e ab
ou
t the
de
tails
o
f Ved
ic tr
aditi
on
s. In
stea
d o
f mim
icki
ng
ritu
alist
ic ac
tion
s, th
ey w
ant t
o u
nde
rsta
nd
the
un
derly
ing
x
iv
mea
nin
g. I
was
o
ver
whe
lmed
by
th
eir
enth
usia
sm. Th
is bo
ok
is th
e o
utc
om
e o
f tha
t cal
l.
Spiri
tual
ity ha
s m
any
face
ts th
at ac
cept
th
e n
atu
ral
div
ersit
y o
f th
e hu
man
m
ind.
N
ow
I
am ei
ghty
se
ven
ye
ars
old
.
I am
n
ot
wo
rrie
d w
heth
er
my
gran
dchi
ldre
n
are
belie
ver
s,
no
nbe
liev
ers,
ag
no
stic
s,
or
athe
ists.
Bu
t I fe
el im
men
sely
sa
tisfie
d by
te
llin
g th
em m
y o
wn
st
ory
o
f ho
w I
cam
e to
de
pen
d o
n m
y In
visi
ble
Care
take
r w
ho w
as al
way
s be
side
me
whe
n I n
eede
d H
im.
I am
th
ankf
ul
to
the
wo
rld
com
mu
nity
o
f o
pen
-m
inde
d sp
iritu
al
seek
ers,
H
indu
s an
d n
on
-H
indu
s, w
ho pr
om
ote
d th
is hu
mbl
e en
deav
or
of m
utu
al u
nde
rsta
ndi
ng.
I h
ave
no
w
ord
s to
ex
pres
s m
y gr
atitu
de fo
r
my
coau
tho
rs an
d re
vie
wer
s w
hose
co
nst
ant s
upp
ort
m
ade
it po
ssib
le to
turn
m
y dr
eam
in
to re
ality
. In
m
y ad
van
ced
age
and
poo
r st
ate
of h
ealth
I co
uld
n
ot c
orr
ect t
he m
istak
es th
at I s
ee in
th
e fin
al pr
odu
ct. I a
m su
re
thes
e w
ill be
fix
ed ev
entu
ally
by
fu
ture
ge
ner
atio
ns.
M
y so
ul w
ill re
st
in pe
ace
if I s
ee th
is bo
ok
pro
mo
tes
resp
ect i
n o
ur
un
iqu
e w
ay to
at
tain
div
inity
an
d br
ing
sola
ce to
Its
se
eker
s.
Oct
obe
r 4,
20
13
The
chie
f prie
st
-
xv
Prel
imin
ari
es
Rev
iew
ers
and
Ass
oci
ates
, iv
Ded
icat
ion
, v
Ou
r pu
blic
atio
ns,
v
i Fo
rew
ord
, v
ii V
oic
e o
f new
ge
ner
atio
n, ix
Pref
ace,
x
iii
Con
ten
ts, x
v
Part
1:
In
tro
duct
ion
, 1
Who
s
who
in
D
urg
a Pu
ja, 3
Puja
layo
ut,
6
Part
2:
Ba
sic Pu
ja Pr
oce
dure
s (S
adh
ara
n Pu
ja),
11
(N
ote
: Th
is is
a pa
rt o
f Bo
dhan
59
)
Inv
oca
tion
, 11
San
ctifi
catio
n, 15
Obe
isan
ce to
Su
n G
od,
18
Gay
atri
pray
er, 19
Gu
rupu
ja, 20
Seek
ing
bles
sing,
17
Res
olu
tion
, 27
Seek
ing
grac
e, 28
Wel
com
e o
f prie
st , 29
Wo
rshi
p o
f the
G
od
at th
e en
tran
ce, 30
Pray
ers
to th
e Sp
irits
, 30
Brea
th co
ntr
ol e
xer
cise
, 34
Ded
icat
ion
o
f sel
f, 35
Med
itatio
n o
f Du
rga,
37
Spec
ial o
fferin
gs, 42
Esta
blish
ing
the
Ho
ly Pi
tche
r, 45
x
vi
San
ctifi
catio
n o
f the
en
viro
nm
ent,
53
Wel
com
e to
G
odd
ess
Du
rga,
54
Offe
rings
to
Pl
anet
s, 54
Offe
ring
to th
e G
uar
dian
s o
f Dire
ctio
ns,
55
Offe
rings
to
D
urg
a, 56
Part
3:
Pr
inci
ple
Puja
Pro
cedu
res,
59
Bodh
an
, 60
In
vo
catio
n pr
ayer
s, 60
Wo
rshi
p o
f wo
od-
appl
e tr
ee, 62
Wo
rshi
p o
f Go
ddes
s D
urg
a, 63
Aw
aken
ing
pray
er, 64
Ado
ratio
n w
ith la
mp,
69
Sapt
am
i Pu
ja, 72
R
eso
lutio
n, 75
W
eapo
ns
of D
urg
a, 80
N
abap
atrik
a: W
elco
me
and
bath
, 81
Ho
ly ba
th o
f Go
ddes
s D
urg
a, 85
Esta
blish
ing
Du
rga,
97
Incl
usio
n o
f life
, 10
1 O
fferin
gs, 10
3 H
on
orin
g ac
com
pan
yin
g cr
eatu
res,
12
3 W
ors
hip
of N
abap
atrik
a, 12
6 Pu
hpan
jali,
(mas
s o
fferin
g o
f flo
wer
), 132
Ma
hast
ham
i Pu
ja, 13
9
Inv
oca
tion
pr
ayer
s, 13
9
Res
olu
tion
an
d ab
ridge
d o
fferin
gs, 14
1 R
ever
ence
to
v
ario
us
attr
ibu
tes
of D
urg
a , 14
3
Acc
om
pan
yin
g G
ods
an
d G
odd
esse
s, 15
8
Hel
pers
o
f Du
rga
(Bha
iraba
), 163
W
ors
hip
of w
eapo
ns,
16
4
Frig
htfu
l asp
ects
o
f Du
rga,
16
5 Sa
ndh
i pu
ja, 16
9
Wo
rshi
p o
f Du
rga
in V
ario
us
form
s, 16
9 O
fferin
g 10
8 la
mps
, 17
1 Ch
andi
path
, 17
2 A
dora
tion
w
ith la
mp,
17
8
-
xv
ii
Ma
han
aba
mi P
uja,
18
0
Inv
oca
tion
pr
ayer
, 18
1
Hav
an, 18
7
Ku
ma
ri Pu
ja, 20
7 Be
ned
icto
ry pr
ayer
s, 22
9 D
ash
am
i Kri
tya
, 21
4
Fare
wel
l tre
at (D
adh
ika
rma
), 214
Si
ngi
ng
the
glo
ry o
f Du
rga,
21
6 Im
mer
sion
ce
rem
on
y,22
1
Mo
vin
g th
e H
oly
pi
tche
r, 22
6
Peac
e ch
ant,
22
6
Ben
edic
tory
pr
ayer
s, 22
9
Part
4:
Lo
kpu
ja, 23
3
San
kalp
a, 23
3
Offe
ring,
23
3 O
beisa
nce
, 23
5
Part
5:
A
dditi
on
al P
raye
rs a
nd
Son
gs,
237
Bh
avan
ust
akam
, 23
7 R
eco
nci
liato
ry pr
ayer
, 23
9 Pa
rt 6:
Li
st o
f Req
uir
emen
ts,
245
Ou
r te
am o
f edi
tors
, 25
1 N
ew ag
e G
ran
dpar
ents
, 25
4
x
viii
,
'',
)
-
,'',
)
-
,'',
)
-
,'',
)
-
+.
/0
'+
-
+.
/0
'+
-
+.
/0
'+
-
+.
/0
'+
-
1
1
1
1
. ...&'1 '&
&'1 '&
&'1 '&
&'1 '&
2'2'34'+
2'2'34'+
2'2'34'+
2'2'34'+
1 111
Sarb
ade
bam
ayi
m de
vim
sa
rba
roga
bh
aya
paha
m|
Bra
hmes
ha Vi
shn
u n
am
itam
pr
an
am
am
i sa
da Sh
iva
m ||
Vin
dhya
stha
m vi
ndy
an
ilaya
m di
vya
stha
n n
iba
sinim
|
Jogi
nim
jog
ajan
an
im Ch
an
dika
m pr
an
am
am
yaha
m ||
Go
ddes
s o
f all
Go
ds, w
ho re
mo
ves
the
fear
of a
ll di
sea
ses
Wo
rshi
pped
by
Br
ahm
a, Vi
shn
u a
nd
Ma
hesh
wa
r
I bo
w to
yo
u w
ith re
vere
nce
.
You
st
ay
in Vi
ndy
as
whe
re yo
u ha
ve yo
ur
divi
ne
pla
ce
Allo
w m
e to
o
ffer
my
reve
ren
ce to
th
at d
ivin
e m
oth
er
Who
is
o
ne
with
G
od,
the
mo
ther
o
f co
nsc
iou
snes
s for
sp
iritu
al i
nsig
ht a
nd
Tra
nqu
ility
,
I bo
w to
yo
u O
h Ch
an
di (D
urg
a)!
-
!
"#
Du
rga
Puja
is th
e m
ost
im
port
ant
fest
ival
o
f Ben
galis
. It
com
es du
ring
the
mo
nth
o
f Ash
win
(S
epte
mbe
r-O
cto
ber).
Be
fore
D
urg
a Pu
ja, co
mes
the
Ma
hala
ya, w
hich
is
a fo
rtn
ight
af
ter
the
new
m
oo
n (A
mav
asya
). D
urin
g th
at fo
rtn
ight
, ca
lled
Pitr
ipak
sha
(Pitr
i
an
cest
or,
pa
ksha
fort
nig
ht),
we
rem
embe
r o
ur
fam
ily
ance
sto
rs
and
offe
r til
(se
sam
e se
ed) a
nd
wat
er in
th
eir
nam
e. Th
is is
calle
d th
e til
ta
rpa
n. If
on
e is
un
able
to
pe
rform
til
ta
rpa
n fo
r fo
urt
een
da
ys, he
do
es it
on
th
e da
y o
f M
ahal
aya,
th
e la
st
day
of
the
an
cest
orf
ort
nig
ht.
The
pro
cedu
re
of
tarp
an
in
de
scrib
ed in
th
e bo
okl
et o
n R
itual
s af
ter
deat
h in
H
indu
s.
Afte
r M
ahal
aya
star
ts th
e D
evi p
aksh
a (sh
ukl
a pa
ksha
o
r w
axin
g sid
e o
f th
e m
oo
n).
It is
the
fort
nig
ht
of
the
cele
brat
ion
o
f w
ors
hipp
ing
Go
ddes
s D
urg
a th
at cu
lmin
ates
o
n th
e te
nth
da
y (da
sham
i). Fi
ve
days
afte
r is
the
Purn
ima,
th
e da
y La
kshm
i pu
ja.
Du
rga
puja
is do
ne
for
five
days
: Sh
asht
hi, Sa
ptam
i, A
shta
mi,
Nav
ami
and
Das
ham
i. Sa
ndh
ipu
ja is
don
e be
twee
n A
shta
mi a
nd
Nav
ami.
The
myt
holo
gica
l st
ory
be
hin
d th
e D
urg
a Pu
ja is
that
D
urg
a,
the
godd
ess
with
te
n ha
nds
, ki
lled
the
dem
on
M
ahish
ashu
r. M
ahish
ashu
r di
d ye
ars
of p
enan
ce to
Br
ahm
a to
be
com
e im
mo
rtal
. Br
ahm
a gr
ante
d hi
m th
e bo
on
m
akin
g th
e ex
cept
ion
th
at he
ca
n o
nly
be
ki
lled
by a
wo
man
. M
ahish
ashu
r fe
lt th
at to
be
as
go
od
as im
mo
rtal
, as
he
co
uld
no
t thi
nk
of a
w
om
an w
ho co
uld
be
m
ore
po
wer
ful t
han
hi
m. So
D
urg
a to
ok
birt
h w
ith
the
pow
er
of
all
Go
ds
and
Go
ddes
ses
and
slew
Mah
ihsh
ashu
r. Fi
ve
days
o
f D
urg
a Pu
ja ce
lebr
atio
n m
arks
th
e v
icto
ry
of r
ight
eou
snes
s o
ver
ev
il.
Trad
itio
nal
ly D
urg
a Pu
ja u
sed
to be
he
ld du
ring
sprin
g, w
hich
is
still
con
tinu
ed. Bu
t R
ama
pray
ed to
D
urg
a du
ring
this
time
in o
rder
to
ge
t he
r bl
essin
g an
d th
e w
eapo
n
to
kill
Rav
ana
(Rea
d In
dian
ep
ic
Ram
ayan
a, o
rigin
ally
w
ritte
n by
V
alm
iki).
Th
us
a n
ew tr
aditi
on
w
as
star
ted
since
R
ama
s tim
e an
d D
urg
a Pu
ja w
as sh
ifted
to
th
is tim
e o
f th
e ye
ar. H
ence
it
is o
ften
re
ferr
ed as
a
kal b
odh
an
th
at m
ean
s u
ntim
ely
pray
er.
2
In th
e fo
llow
ing
page
s w
e w
ill de
scrib
e ho
w th
e Be
nga
lis ce
lebr
ate
Du
rgap
uja
spiri
tual
ly.
"
$
!
%
&
Bibh
as
Ban
dyo
padh
yay
Wo
rshi
p o
f an
id
ol i
s th
e br
idge
be
twee
n a
hum
an be
ing
and
his
or
her
salv
atio
n. To
re
ach
the
final
co
nce
pt o
f fo
rmle
ss G
od,
th
e pr
esen
t id
ol
wo
rshi
p is
the
guid
ance
in
fro
nt o
f the
ey
es o
f Hin
du Fa
ith be
liev
ers.
Du
rga
Puja
com
es fro
m H
indu
H
oly
Sc
ript
calle
d M
arke
nda
ya Pu
ran
.
Acc
ord
ing
to
the
Indi
an
myt
holo
gy
Dev
i D
urg
a,
the
epito
me
of
Sh
akti
,
the
div
ine
pow
er,
as
pres
ente
d in
he
r te
n
arm
s,
kills
Mah
ishas
ura
, th
e ki
ng
of a
ll A
sura
s, w
ho ar
e th
e ev
ils.
Go
ddes
s D
urg
a em
erge
s o
ut
of
the
accu
mu
late
d po
wer
s o
f Th
e H
oly
trin
ities
Lo
rd Br
ahm
a, th
e cr
eato
r; Lo
rd V
ishn
u, th
e pr
eser
ver
; an
d Lo
rd Sh
iva,
th
e de
stro
yer
of
the
un
iver
se. Sh
e pe
rso
nifi
es u
nity
. Sh
e sy
mbo
lizes
u
nity
n
eede
d fo
r u
plift
men
t of m
ind
and
sou
l. So
D
urg
a Pu
ja is
the
wo
rshi
p o
f G
odd
ess
Du
rga,
th
e Sh
akti,
an
d th
e Po
wer
, w
hich
pr
ote
cts
us
from
ev
il an
d br
ings
pe
ace,
ha
ppin
ess,
an
d pr
osp
erity
in
o
ur
lives
. It
is a
grea
t occ
asio
n fo
r H
indu
fa
mili
es to
co
me
toge
ther
an
d sh
are
lov
e in
ea
rly fa
ll ev
ery
year
.
-
3
$%
'
$%
"#
!(
&
#)
*
+
Kal
abau
, po
pula
rly kn
ow
n am
on
g B
enga
lis as
G
anes
hs
wife
, in
re
ality
has
no
re
latio
nsh
ip w
ith G
anes
h. O
ur
scrip
ture
s ca
ll he
r N
abap
atrik
a o
r
new
le
aves
. In
tere
stin
gly
eno
ugh
, N
abap
atrik
a w
as ac
tual
ly a
popu
lar
Dev
ote
es
Ow
l: Pe
t of
Laks
hmi
Prie
st
Ma
hish
asu
r
Laks
hmi
Na
va
patr
ika
(m
issin
g) K
ala
bau
Go
ddes
s D
urg
a:
(on lio
n)
Shri
G
an
esh
(Pet
: M
ou
se)
Tan
tra
dhara
k:
Prie
sts
a
ssist
an
t
Swa
n:
Pet o
f Sara
swa
ti
Sara
swat
i
Kar
tik
Dev
ote
es
Prie
st
Ow
l: La
kshm
is pe
t
Peac
ock
Kar
tiks
pet
Mah
isash
ur
Ka
rtik
Sara
swa
ti
Peaco
ck
Pet o
f Kart
ik
4
ritu
al pe
rform
ed by
th
e pe
asan
t fo
lks
for
pro
sper
ou
s ha
rves
t. A
s id
ol
wo
rshi
p w
as n
ot
com
mo
n th
en, pe
opl
e w
ors
hipp
ed M
oth
er N
atu
re. It
was
du
ring
the
autu
mn
(S
hara
t),
the
time
for
reap
ing
cro
ps
(Am
on
dha
n);
peas
ants
w
ors
hipp
ed
Go
ddes
s N
abap
atrik
a fo
r go
od
harv
est.
Late
r w
hen
D
urg
a Pu
ja be
cam
e a
popu
lar
fest
ival
o
f Sha
rat,
all
the
nin
e ho
ly rit
ual
s o
f the
N
abap
atrik
a, w
ere
adde
d to
th
e ce
rem
on
ies
of
Du
rga
Puja.
In
fa
ct N
abap
atrik
a re
pres
ente
d th
e pr
imiti
ve
form
o
f D
urg
a Pu
ja. Th
is pr
imiti
ve
form
o
f w
ors
hip
is st
ill pr
eval
ent
in so
me
plac
es.
The
orig
inal
n
ine
plan
ts o
f Nab
apat
rika
are:
ba
nan
a pl
ant
(kala
gaac
h),
colo
cass
ia (ko
chu
), tu
rmer
ic (ha
lud),
jay
anti,
w
oo
d ap
ple
(bel
gach
), po
meg
ran
ate
(daal
im ga
ach),
ar
um
(m
anko
chu
), ric
e pl
ant
(dhan
), an
d th
e as
hok
tree
.
Nab
apat
rika,
w
hich
is
wo
rshi
pped
du
ring
Bodh
an
(Sha
shth
i),
is an
impo
rtan
t pa
rt
of
Du
rga
Puja.
Th
ese
nin
e pl
ants
re
pres
ent
nin
e go
ddes
ses
(So
me
are
com
bin
ed
Br
ahm
ani,
Kal
ika,
D
urg
a, R
udr
ani,
Jaya
nti,
K
artik
i, Sh
ivan
i (w
ife
of
Shiv
a),
Rak
tada
ntik
a,
Aho
ka-
Sokr
ahita
, Ch
amu
nda
-La
kshm
i w
hich
ar
e th
e n
ine
form
s o
f Du
rga).
With
th
e sp
read
o
f Be
nga
li cu
lture
ar
ou
nd
the
glo
be, st
icki
ng
to th
e ab
ov
e pl
ants
in
bu
ildin
g th
e tr
aditi
on
al N
aba
patr
ika
do
es n
ot
seem
to
be jus
tifie
d. In
stea
d w
e ch
oo
se an
y n
ine
bran
ches
o
f tre
es gr
ow
ing
in
the
area
, pr
efer
ably
fru
it be
arin
g. Th
is is
a co
mpr
om
ise be
twee
n th
e th
ou
ght
plan
ted
by o
ur
ance
sto
rs an
d th
e m
odi
ficat
ion
ad
juste
d to
th
e cu
rren
t en
viro
nm
ent o
f ou
r liv
es.
,"
-
%
./
Ori
gin
o
f Go
ddes
s D
urg
a
Du
ring
the
days
o
f myt
holo
gy, M
ahish
asu
r w
as a
pow
erfu
l dem
on
ki
ng
who
co
uld
ch
ange
hi
s fo
rm fro
m hu
man
to
bu
ffalo
. A
fter
man
y ye
ars
of
pray
er he
re
ceiv
ed a
boo
n fro
m Br
ahm
a th
at he
co
uld
o
nly
be
ki
lled
by
a w
om
an. A
s a
resu
lt he
be
cam
e in
vin
cibl
e to
al
l men
an
d te
rro
rized
-
5 he
aven
an
d ea
rth.
Th
e G
ods
fin
ally
w
ent
into
co
ncl
ave
and
crea
ted
a n
emes
is in
th
e fo
rm o
f a
you
ng
beau
tifu
l w
om
an. Sh
e w
as n
amed
Du
rga
or
the
resc
uer
fro
m tr
ou
ble
(2
). A
fter
ten
da
ys o
f fig
ht, D
urg
a
kille
d M
ahish
asu
r o
n th
e te
nth
da
y o
f th
e w
axin
g m
oo
n. Th
us
Du
rga
was
ca
lled
Mah
ishas
ur
Mar
din
i (sla
yer
of
the
buffa
lo de
mo
n).
Late
r,
Du
rga,
w
ith H
er di
vin
e po
wer
s be
cam
e th
e w
ife o
f Lo
rd Sh
iva
and
was
kno
wn
as
Pa
rvat
i (da
ugh
ter
of t
he m
ou
nta
in
pa
rva
t, w
hose
n
ame
was
Him
avat
,
ano
ther
n
ame
of
Him
alay
a).
They
go
t fo
ur
child
en
Laks
hmi,
Sara
swat
i, K
artik
an
d G
anes
h. Ea
ch o
f th
em ha
d di
ffere
nt
div
ine
attr
ibu
tes
whi
ch m
ade
them
di
ffere
nt G
ods
an
d G
odd
esse
s. Th
e m
oth
er, D
urg
a-Pa
rvat
i, v
isits
th
e ea
rth
on
ce a
year
al
on
g w
ith H
er
child
ren
du
ring
the
autu
mn
se
aso
n w
hose
im
ages
(de
ities
) are
di
spla
yed
on
th
e pu
ja m
an
dap
(stag
e).
Ga
nes
h (G
an
esha
, G
an
apa
ti, V
ina
yaka
, G
an
esa
, V
ighn
eshv
ara
) G
od
with
el
epha
nt
head
; yo
un
ger
son
o
f Sh
iva
and
Du
rga;
o
ne
of t
he
best
kn
ow
n
and
mo
st
wid
ely
wo
rshi
pped
in
th
e H
indu
pa
nth
eon
; re
ver
ed as
th
e re
mo
ver
o
f o
bsta
cles
an
d en
tru
sted
fo
r an
au
spic
iou
s be
gin
nin
g. M
ou
se is
His
pet a
nim
al.
Ka
rtik
(K
art
ikke
ya,
Subh
ram
an
y, K
art
ika
y, Sk
an
da,
Gu
ha,
San
mu
kha
) Ce
ntr
al
deity
o
f th
e H
indu
tr
aditi
on
,
Go
d o
f w
ar,
elde
r br
oth
er
of
Gan
esha
an
d sla
yer
of t
he de
mo
n Ta
raka
. Pe
aco
ck is
His
pet
bird
an
d v
ehic
le o
f tra
nsp
ort
atio
n.
Laks
hmi
Beau
tifu
l an
d lo
vin
g H
indu
G
odd
ess
of
Go
od
fort
un
e,
wea
lth
and
pro
sper
ity (bo
th m
ater
ial a
nd
spiri
tual
). Sh
e is
on
e o
f the
da
ugh
ters
o
f D
urg
a an
d sis
ter
of S
aras
wat
i. Sh
e br
ings
et
ern
al ha
ppin
ess,
ab
un
dan
ce,
and
goo
d fo
rtu
ne.
O
wl i
s he
r pe
t bird
.
Sara
swa
ti (S
hard
a,
Van
i, V
aa
kdev
i)
6
Sara
swat
i is
the
Go
ddes
s o
f kn
ow
ledg
e, m
usic
, ar
ts an
d sc
ien
ce. Sh
e is
the
con
sort
o
f Bra
hma.
Sh
e is
wid
ely
rev
ered
by
th
e st
ude
nts
de
dica
ted
to le
arn
ing.
W
hite
sw
an is
her
pet b
ird an
d tr
ansp
ort
atio
n v
ehic
le.
Mah
ishas
ur
was
a
pow
erfu
l ki
ng
of
dem
on
s w
ho ha
d th
e ab
ility
to
switc
h fro
m hu
man
to
bu
ffalo
. H
e w
as in
vin
cibl
e by
G
ods
th
at re
sulte
d in
th
e cr
eatio
n o
f Go
ddes
s D
urg
a by
th
eir
con
trib
ute
d po
wer
s. A
fter
a fe
roci
ou
s fig
ht D
urg
a fin
ally
sla
yed
the
dem
on
an
d br
ou
ght
un
iver
sal
peac
e.
Thu
s M
ahish
asu
r is
cred
ited
in
the
crea
tion
o
f D
urg
a,
the
godd
ess
who
re
scu
es th
e hu
man
s fro
m tr
ou
bles
.
&
The
follo
win
gs ar
e o
nly
th
e m
ost
es
sen
tial i
tem
s. M
ore
ar
e gi
ven
in
th
e ad
den
dum
.
Rais
ed pl
atfo
rms:
Th
e pl
atfo
rm ho
lds
the
disp
lay
of M
oth
er D
urg
a w
ith
her
fou
r ch
ildre
n an
d N
abap
atrik
a o
n th
e le
ft o
f Lo
rd G
anes
h.
Mak
e su
re th
ere
is a
pict
ure
o
f Shi
va
on
th
e ba
ck dr
op.
H
e is
the
husb
and
of D
urg
a. D
urg
a co
mes
to
ea
rth
ever
y ye
ar to
sp
end
time
at he
r ho
me
on
ea
rth.
Sh
e is
the
dau
ghte
r o
f Him
avya
t (H
imal
aya),
the
kin
g o
f mo
un
tain
s.
Push
papa
tra
(fl
ow
er pl
ate):
flo
wer
, sa
nda
lwo
od
past
e, du
rba
gr
ass,
w
et
rice,
ha
rita
ki, til
, m
ashk
alai
, be
etle
n
ut (
supa
ri) a
nd
red
thre
ad.
Lam
p pl
ate
: La
mp
stan
d an
d dh
up
stan
d an
d dh
upb
ati.
Puja
acc
esso
ries
for pr
iest
: W
ater
co
nch
, ko
sha-
kush
i (po
t to
ho
ld w
ater
for
the
prie
st du
ring
the
puja)
, be
ll, as
an (pr
iest
to
sit
). G
hat
an
d te
kath
i: Pi
tche
r fil
led
with
w
ater
pl
aced
o
n a
bit
of
soil,
fiv
e gr
ain
s sc
atte
red
on
th
e to
p o
f the
ea
rth
(panch
sash
ya) i
f the
se ar
e n
ot
avai
labl
e, u
se ric
e, fiv
e co
lore
d po
wde
r sp
rinkl
ed o
ver
th
e ea
rth
(yan
tra
or
patte
rn is
reco
mm
ende
d), ver
mili
on po
wde
r m
ade
into
pa
ste
by m
ixin
g w
ith o
il (pu
t th
e m
ark
on
th
e pi
tche
r)
th
e de
sign
ca
n be
th
e Sw
astik
a o
r th
e V
astu
puru
sh (ki
ng
of
eart
h).
Teka
thi m
ean
s th
ree-
head
ed st
icks
. Fo
ur
stic
ks w
ith th
ree-
head
ed
-
7
tops
(m
ade
with
pi
eces
o
f dry
pa
lm le
aves
, re
sem
blin
g du
rba
gr
ass
head
) are
pl
aced
ar
ou
nd
the
pitc
her.
Th
is w
ill be
ex
plai
ned
la
ter
in
deta
ils.
Two
sm
all
bow
ls:
(a)
Yo
gurt
w
ith
a fe
w
grai
ns
of
mas
hkal
i (ca
lled
Mas
habh
akta
bali)
(b)
m
adhu
park
a
ho
ney
, gh
ee, su
gar,
m
ilk an
d yo
gurt
.
Oth
ers
offe
rings
: Tw
o gl
asse
s o
f wat
er, sw
eet c
andy
(m
isri),
ra
isin
, sp
ring
wat
er, fru
it o
n pi
tche
r (co
con
ut r
ecom
men
ded),
fiv
e le
aves
fro
m
fruit
bear
ing
tree
(m
ango
re
com
men
ed). K
eep
a st
ock
o
f on
e jug
o
f sp
ring
wat
er o
r cl
ean
w
ater
. K
aman
dalu
(if
av
aila
ble).
&
Befo
re st
artin
g th
e pu
ja ar
ran
ge th
e pu
ja m
ater
ials
in th
e pu
ja pl
ace,
th
e fo
llow
ing
diag
ram
m
ay
help
.
Sear
chin
g fo
r th
e m
ater
ials
whe
n
the
prie
st ca
lls fo
r it
inte
rru
pts
the
smo
oth
flo
w o
f the
pu
ja pr
oce
ss. In
th
is di
stra
ctio
n, th
e pu
rpo
se o
f the
pu
ja ge
ts lo
st. H
ence
, go
o
ver
th
e en
tire
scrip
t an
d ch
eck
whe
ther
al
l mat
eria
ls w
ill be
av
aila
ble
whe
n ca
lled
for.
(No
te:
This
elab
ora
te lis
t is
mo
difie
d ac
cord
ing
to ab
ility
. Y
ou
r th
ou
ght
is m
ore
im
port
ant t
hat y
ou
r m
ater
ials.
If
no
thin
g el
se, do
th
e pu
ja w
ith a
glas
s o
f wat
er an
d im
agin
e th
e re
st o
f the
o
fferin
gs.)
01
02
8
1.
Du
rga
and
her
fam
ily o
n th
e da
is (an
im
age
of S
hiv
a sh
ou
ld be
disp
laye
d o
n th
e ba
ckdr
op).
2.
Offe
rings
o
n di
spla
y 3.
O
fferin
gs o
n di
spla
y 4.
Se
at fo
r Ta
ntr
adha
rak
(assis
tan
t to
pr
iest
o
r de
vo
tee)
5.
Prie
sts
asa
n (se
at)-
a sm
all p
atte
rned
ru
g 6.
H
avan
ar
ran
gem
ent
7.
Ho
ly pi
tche
r o
r G
hat:
a
pitc
her
fille
d w
ith w
ater
pl
aced
o
n a
bit
of
soil
that
sy
mbo
lizes
el
emen
ts o
f lif
e. Fi
ve
type
s o
f gr
ain
s (ri
ce,
whe
at,
barle
y,
ma
shka
lai
or
blac
k le
ntil
s,
blac
k se
sam
e) ar
e sc
atte
red
on
th
e to
p o
f th
e ea
rth
(pan
chsa
shya
). If
five
grai
ns
are
no
t av
aila
ble,
u
se ric
e. Fi
ve
colo
red
pow
ders
ar
e sp
rinkl
ed o
ver
th
e ea
rth
(yan
tra
o
r pa
ttern
is
reco
mm
ende
d).
Ver
mili
on
po
wde
r is
mix
ed w
ith a
little
o
il to
cr
eate
a
past
e th
at is
use
d to
cr
eate
th
e de
sign
o
n
the
pot
the
swa
stik
a
(14)
or
Vast
upu
rush
(K
ing
of
Eart
h, 15
). Fi
ve
leav
es o
f fru
it be
arin
g tr
ee (m
ango
re
com
men
ded)
are
inse
rted
ar
ou
nd
the
nec
k o
f th
e po
t, an
d a
fruit
(usu
ally
a
coco
nu
t) is
plac
ed o
n th
e o
pen
ing
of t
he po
t . Pu
t a ga
rlan
d o
ver
th
e pi
tche
r. U
se fo
ur
stic
ks to
m
ark
the
corn
ers
of
a re
ctan
gle
aro
un
d th
e pi
tche
r (yo
u ca
n u
se cl
ay o
r Pl
ay-do
h to
ke
ep th
e st
icks
u
prig
ht).
Wra
p a
red
thre
ad ar
ou
nd
the
tops
o
f the
st
icks
to
cr
eate
a
rect
angl
e ar
ou
nd
the
gha
t. 8.
La
mp
stan
d, in
cen
se (dh
upb
ati)
st
and.
In
an
cien
t tim
es, th
e la
mp
was
n
eede
d to
se
e th
e di
ety.
Li
tera
lly, th
e in
cen
se pr
ov
ided
a
swee
t-sm
ellin
g fra
gran
ce.
9.
Ma
sha
bha
kta
bali
(yogu
rt) w
ith fe
w gr
ain
s o
f ma
shka
lai (
blac
k le
ntil
). 10
. M
adh
upa
rka
(m
ilk, yo
gurt
, gh
ee, su
gar
and
hon
ey), a
sw
eet
offe
ring.
11. Sp
are
kosh
a an
d ku
shi f
or
dev
ote
es
12. Pu
ja be
ll: H
eral
ds th
e pr
ogr
ess
of p
uja
13. O
fferin
gs
Fi
rst g
lass
o
f wat
er.
14. Se
con
d gl
ass
of w
ater
.
15. Pr
iest
s
wat
er v
esse
l (ko
sha
-ku
shi)
th
e w
ater
in
th
is v
esse
l is
use
d fo
r o
fferin
g.
16. Sw
astik
a de
sign
.
-
9 17
. Ch
edira
j (Kin
g o
f ear
th).
18. Pu
shpa
pa
tra
pl
ate
for
hold
ing
flow
ers.
A
lso
con
tain
s:
san
dalw
oo
d pa
ste
(for
fragr
ance
), du
rba
(a
spec
ial g
rass
w
ith th
ree
leav
es th
at re
pres
ents
n
atu
re),
hari
taki
(se
ed)or
supa
ri (be
tel
nu
t) (re
pres
ents
th
e gr
ow
th o
f su
cces
s), re
d th
read
(ti
ed ar
ou
nd
wris
ts
afte
r pu
ja fo
r pr
ote
ctio
n),
ma
shka
lai
(blac
k le
ntil
,
offe
ring
to
spiri
ts), w
et ric
e an
d til
(oi
ly se
ed) (
foo
d o
fferin
gs).
19. Pa
per
tow
els
for
prie
st (ha
nd
dryi
ng
and
spill
s).
20. Ja
lasa
nkh
a (w
ater
-co
nch
) 21
. Ta
mra
patr
a: Pl
ate
to m
ake
offe
rings
o
f wat
er, ric
e, flo
wer
et
c.
Kee
p a
sto
ck o
f a
jug o
f sp
ring
wat
er o
r cl
ean
w
ater
in
a
kam
an
dalu
(pitc
her
with
sp
ou
t). A
s w
e u
se th
ese
item
s du
ring
the
puja,
w
e w
ill tr
y to
ex
plai
n th
e sig
nifi
can
ce o
f the
se ite
ms
and
thei
r sy
mbo
lism
.
,
The
ico
n o
f Ch
edira
j sym
boliz
es ki
ng
of
eart
h. Ch
edi
was
a
pow
erfu
l ki
ngd
om
in
th
e da
ys o
f M
ahab
hara
ta. It
was
ric
h in
min
eral
s an
d o
ther
n
atu
ral
reso
urc
es.
Hen
ce,
rem
embe
ring
Ched
iraj e
xpr
esse
s th
e n
atu
ral b
less
ing
of t
he ea
rth.
Ch
edira
j, the
kin
g o
f Che
di, ho
wev
er, to
ok
the
wro
ng
side
of t
he M
ahab
hara
ta
war
, fig
htin
g ag
ain
st Pa
nda
vas
. H
e w
as th
us
curs
ed. W
hen
w
e re
mem
ber
ou
r an
cest
ors
du
ring
Nan
dim
ukh
,
we
wo
rshi
p Ch
edira
j as
we
do
no
t w
ant
to
forg
et
the
on
es
who
m
ade
mist
akes
an
d pr
ay fo
r th
eir
forg
iven
ess
and
wish
th
eir
salv
atio
n.
In a
simila
r sit
uat
ion
,
we
wo
rshi
p de
mo
n M
ahas
hasu
r du
ring
Du
rga
Puja
than
kin
g hi
m fo
r th
e ap
pear
ance
o
f Du
rga
and
who
se
bles
sing
we
seek
to
day.
10
35
'
35
'
35
'
35
'
34
34
34
34
6
"-
6
"-
6
"-
6
"-
)
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)
&'&
)
&'&
)
&'&
'/-
'/-
'/-
'/-
$
'
78-
$
'
78-
$
'
78-
$
'
78-
9 '"':;'
9 '"':;'
9 '"':;'
9 '"':;'
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-
(
/*
!
!
!
!
89
:
89
:
89
:
89
:
;
;
;
;
Sa
dha
ran
Pu
ja Pa
ddhy
ati
an
d B
odh
an
3
Befo
re st
artin
g an
y H
indu
pu
ja (w
ors
hip)
cere
mo
ny,
Lo
rd V
ishn
u, o
ur
pres
erv
er is
rem
embe
red.
3
/
?@;=
%>
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%>
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%>
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%>
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%>
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%>
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%>
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%>
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%>
?@;=
%>
? O
m Vi
shn
u! O
m Vi
shn
u! O
m Vi
shn
u!
Glo
ry to
Lo
rd Vi
shn
u
Afte
r th
e la
st sip
, w
ipe
you
r lip
s
rig
ht to
le
ft, w
ith yo
ur
right
th
um
b.
Was
h th
e fin
gers
w
ith lit
tle w
ater
al
low
ing
the
was
hed
wat
er to
ge
t so
aked
in
to th
e pa
dded
pa
per
kept
o
n th
e rig
ht fo
r th
is pu
rpo
se. Th
en
offe
r yo
ur
sen
sory
o
rgan
s in
H
is pr
ayer
s. Jo
in th
e fo
ur
finge
rs o
f th
e rig
ht
han
d (ex
clu
de
thu
mb)
and
tou
ch
the
var
iou
s o
rgan
s w
ith
the
finge
rtip
s in
th
e fo
llow
ing
man
ner
. Fi
rst
the
right
n
ost
ril an
d th
en th
e le
ft (sm
ell),
rig
ht ey
e an
d th
en le
ft ey
e (si
ght),
rig
ht ea
r an
d th
en le
ft ea
r
12
(hear
ing).
Fi
nal
ly to
uch
th
e n
aval
bu
tton
(th
e st
artin
g po
int
of
you
r ph
ysic
al bo
dy) a
nd
was
h th
e fin
gers
agai
n in
th
e sa
me
way
as
de
scrib
ed ab
ov
e. W
ipe
you
r rig
ht
han
d w
ith
a dr
y pa
per
tow
el.
Join
th
e fin
gers
ag
ain
an
d to
uch
yo
ur
hear
t an
d rig
ht sh
ou
lder
and
then
le
ft sh
ou
lder
.
Obe
isan
ce
A
Pr
an
am
Then
w
ith fo
lded
ha
nds
pr
ay to
Lo
rd V
ishn
u:
;=
3
;=
3;=
3
;=
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)
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.&
'!8
/
5B?
1,
%?>
)
1
!
.
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8/
5B
?
1
,%?>
)
1!
.&
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)
1
!
.
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5B
?
1
,
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%?>/
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;=
%>?/
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?/,
;=
%?>/
;=
%>?/
;=
%>?/
,;=
%?>
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%>
?/;=
%>
?/,
Om
Ta
davi
shn
u pa
ram
am
pa
dam
Sada
pa
shya
nti
sura
ya di
biba
ch
aks
hura
tata
m||
Om
Vi
shn
u,
Om
Vi
shn
u,
Om
Vi
shn
u
As th
e w
idel
y o
pen
ey
es ca
n se
e th
e sk
y cl
early
w
itho
ut a
ny
obs
tru
ctio
n,
so th
e w
ise
peo
ple
alw
ays
se
e Lo
rd Vi
shn
u o
n H
is H
ighe
st Pl
ace
w
ith
thei
r di
vin
e vi
sio
n.
As th
e w
idel
y o
pen
ey
es ca
n se
e th
e sk
y cl
early
w
itho
ut a
ny
obs
tru
ctio
n,
so th
e w
ise
alw
ays
se
e Lo
rd Vi
shn
u w
ith th
eir
divi
ne
visi
on
.
Ha
il to
Lo
rd Vi
shn
u.
=>
?
,&'
=>?
,&'
=>?
,&'
=>?
,&'
2?
V
,
M)
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V
,
M)
%>?
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,
M\
)
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)?
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M\
)
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6)
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