Sadhguru explores the ancient tradition of Tripura Navratri, its gradual transformation over the centuries, and its current form as Durga Puja while delving into the deeper spiritual aspects of Shree Vidya and the significance of this forgotten celebration.
Article | October 02, 2024
Sadhguru: Amidst the intricate tapestry of Indian spirituality, Navratri occupies a revered position as a time for profound worship and introspective reflection. While its celebration spans the entire nation, each region imbues the festival with its own distinct meanings and rituals. One of the most intriguing, yet largely forgotten, traditions is that of Tripura Navratri, once celebrated in Bengal, deeply anchored in the esoteric practice of Shree Vidya Sadhana as outlined in the ancient Nigam Tantra.
This sacred observance unfolded from the advent of Sharad (the autumn season) and extended through to Kojagori Lakshmi Puja, culminating in the completion of the Shree Vidya practice. Originally a nine-day Sadhana dedicated to Tripura Sundari, the supreme embodiment of the Divine Feminine, the festival was far more than a public celebration—it was a journey into the deepest realms of inner transformation and divine realization. Under the spiritual guidance of the Nigam Tantra and the influence of the Nath Tradition, this nine-day ritual was expanded by an additional six days, evolving into a 15-day immersive practice. The extended period offered an even deeper exploration of the Shree Vidya or SriVidya Sadhana, a path of inner awakening and ultimate union with the Divine Mother.
What made Tripura Navratri truly unique was its profound emphasis on individual spiritual progress, contrasting with the more external, public forms of Navratri seen today. The rituals were not merely celebratory but were deeply meditative, aimed at invoking the powerful presence of Tripura Sundari, the Supreme Goddess of all three worlds—guiding the practitioner from worldly ignorance to spiritual enlightenment.
Shree Vidya Sadhana is the gateway to the supreme realisation, where the seeker and the Divine Feminine Energy become one.
It represented the pinnacle of Tantric Sadhana, a spiritual journey that transcended the realms of duality to attain the ultimate state of non-duality. This profound practice of Shree Vidya Sadhana invoked the divine presence of the Goddess in three distinct manifestations, each symbolizing a different aspect of the spiritual evolution. The first was Bala Tripura Sundari, embodying the youthful and innocent phase of the Goddess, symbolizing the beginning stages of the seeker’s journey. The second was Tripura Bhairavi, representing the fierce and transformative energy essential for overcoming obstacles and inner limitations. Finally, the seeker would invoke Tripura Sundari, the supreme, all-encompassing form of the Goddess, embodying ultimate beauty, wisdom, and unity with the divine, guiding the practitioner toward spiritual realization and liberation.
Tripura Navratri invites us to transcend duality, guiding the seeker from worldly ignorance to the light of divine realization.
In Bengal, the term Kojagari holds profound spiritual significance, deriving from the concept of Jagaran, meaning the awakening or illumination of the sacred seed syllable 'ক' (Ka). This awakening is central to the esoteric practice of কাদি বিদ্যা (Kadi-Vidya), a deeply mystical branch of Shree Vidya Sadhana. Rooted in the ancient tantric tradition, Kadi-Vidya revolves around the activation of the 15-syllable mantra, which begins with the powerful 'Ka', representing the primordial sound and energy of the universe. This mantra serves as the key to unlocking the hidden energies of the Devi, guiding the practitioner through the stages of divine realization and inner awakening.
Kadi-Vidya whispers the secrets of the cosmos, unlocking the sacred syllables that awaken the universe within.
Many people nowadays wrongly interpret Kojagori means "Ke Jago Re"? There is a common misconception surrounding the meaning of Kojagori, with many mistakenly interpreting it as "Ke Jago Re?", which translates to "Who is awake?" on the night of the puja. This interpretation, however, deviates from its true spiritual essence.
The real significance of Kojagori does not lie in the ancient belief that it marks a night of divine vigilance, where devotees remain awake in devotion to the Goddess. Traditionally, many Bengali families observe an all-night vigil on this auspicious occasion, not because of the question of who is awake, but due to the deeply rooted belief that Goddess Lakshmi roams the earth on this night, seeking out those who are fully awake and engaged in her worship. It is through this act of wakefulness and devotion that they hope to invoke her blessings of prosperity and grace. But this is not right, earlier it was an overnight Tantric Sadhana and rituals of Shree Vidya Sadhana.
The esoteric rituals of Tripura Navratri are not just acts of devotion but pathways to the infinite realms of spiritual awakening.
Over time, this powerful tradition faded due to the influence of the Buddha Yuga. However, centuries later, Raja Krishna Chandra revived a variation of this spiritual practice, naming it Durga Puja. That was Goddess Chamunda Puja. Despite the shift, the authentic Durga Puja in Bengal has its roots in Chaitra Navratri, known as Basanti Puja.
The Ancient Tradition of Tripura Navratri in Bengal
The worship of Tripura Sundari, the supreme form of the Goddess, has deep roots in Indian spirituality, especially within the Tantric tradition. The term "Tripura" signifies the Goddess as the ruler of the three worlds – physical, astral, and causal – while "Sundari" represents her ultimate beauty and the embodiment of bliss. The worship of Tripura Sundari is closely associated with Shree Vidya Sadhana, a highly esoteric and profound form of Tantra that focuses on awakening divine consciousness and realising unity with the Supreme.
Tripura Bhairavi embodies the fierce energy needed to shatter our inner limitations and rise to new spiritual heights.
In Bengal, the practice of Tripura Navratri was an essential part of the spiritual calendar. Unlike the present-day Durga Puja, which is celebrated for five to ten days, Tripura Navratri lasts for 9 days, and Shree Vidya or SriVidya Sadhaks continues this process up to Kojagori Lakshmi Puja. This extended period of worship involved intense Sadhana (spiritual practices) dedicated to Tripura Sundari, symbolizing the goddess in her most transcendent form, who governs the creation, sustenance, and dissolution of the universe. The devotees, primarily Tantrics and Sadhakas (spiritual practitioners), would engage in rituals aimed at invoking the energy of the goddess, seeking her blessings for spiritual awakening and worldly well-being.
Tripura Sundari, the Goddess of all three worlds, calls us to unite the physical, astral, and causal realms within ourselves. At the same time "Kojagori is not a question of who is awake—it is the awakening of divine consciousness through the sacred syllable 'Ka'.
Shree Vidya Sadhana played a pivotal role during this time. This practice, which involves the worship of the Shree Chakra, is considered one of the highest forms of Tantra. It is not merely a set of rituals but a comprehensive spiritual practice aimed at inner transformation and the realization of the divine self. The Shree Chakra represents the cosmos, and its intricate geometry is a symbolic representation of the universe, with the Goddess Tripura Sundari residing at its centre. The practitioners of Tripura Navratri would focus on unlocking the mysteries of the Shree Chakra, utilizing various mantras, yantras, and mudras to elevate their consciousness.
In the quiet strength of Basanti Puja, we rediscover the original essence of goddess worship, steeped in internal devotion.
The Influence of the Buddha Yuga: The Decline of Tripura Navratri
The ancient celebration of Tripura Navratri in Bengal came to an end during the Buddha Yuga, a period of philosophical and spiritual transformation across India. The rise of Buddhism in Bengal, particularly during the rule of the Pala dynasty, led to a shift in religious practices. The Pala emperors were ardent patrons of Buddhism, which emphasized non-theistic and monastic principles, often steering the spiritual landscape away from the deeply personal and deity-centered forms of worship like Shree Vidya Sadhana.
Buddhist influence, while enriching Bengal's spiritual diversity, inadvertently caused the gradual decline of the Tantric practices that were central to Tripura Navratri. Temples dedicated to Tripura Sundari and her tantric rituals were either converted into Buddhist centres or lost their prominence. Shree Vidya, being a highly esoteric practice, required strict adherence to specific rituals, lineage transmission, and deep devotion. The spiritual focus of the era shifted more towards meditative and monastic Buddhism, with less emphasis on goddess-centric Tantra. Consequently, the once-vibrant Tripura Navratri celebration became increasingly obscure, and its spiritual practices were gradually forgotten.
Through the fire of Tantric Sadhana, the seeker is reborn, illuminated by the supreme beauty and wisdom of Tripura Sundari.
The Revival of Goddess Worship: Raja Krishna Chandra and Chamunda Puja
It was not until the 18th century that the goddess-centric traditions in Bengal were revived, largely due to the efforts of Raja Krishna Chandra of Nadia, a prominent king known for his devotion to the goddess Chamunda. Raja Krishna Chandra was a key figure in the Renaissance of Bengal and is often credited with popularizing Durga Puja in its current form. According to historical accounts, Raja Krishna Chandra, in his efforts to restore the glory of the goddess, performed intense Chamunda Puja, a fierce form of goddess worship dedicated to Chamunda, one of the aspects of Durga.
It is believed that through his Chamunda Puja, Raja Krishna Chandra invoked the powerful energy of the goddess and re-established the tradition of public worship. However, this revival was not a direct restoration of Tripura Navratri. Instead, it led to the establishment of Durga Puja as we know it today. The celebration was now centred around the goddess Durga, who, while sharing similarities with Tripura Sundari, is revered for her role as the vanquisher of evil (specifically, the demon Mahishasura). Durga Puja was reduced to a shorter five- or ten-day festival, losing much of the tantric depth and meditative intensity that defined the original Tripura Navratri.
In his devotion, Raja Krishna Chandra integrated elements of both the Shakta (goddess worship) and Vaishnava (devotion to Vishnu) traditions, blending esoteric Tantra with public celebrations. The festival became a grand, communal event, shifting from the deeply private and introspective practices of Shree Vidya to a more external and ceremonial form of worship. The grandeur of Durga Puja grew, and it became a hallmark of Bengali culture, yet the spiritual richness of the original Navratri faded into the background.
Basanti Puja: The True Durga Puja of Bengal
Although Durga Puja in Bengal is primarily celebrated in the autumn (Sharod), the Chaitra Navratri, also known as Basanti Puja, is regarded as the true Durga Puja. Basanti Puja takes place during Chaitra Navratri, a springtime (Basanto) celebration that holds significant spiritual importance. According to ancient scriptures and traditional accounts, the worship of Goddess Durga in Chaitra has been mentioned as the original period of Durga Puja. This is when the goddess is worshipped in her Basanti (springtime) form, symbolizing rejuvenation, renewal, and the blossoming of nature.
Basanti Puja retains many of the spiritual qualities of the original tantric worship of the goddess. It is quieter, more focused on the internal aspects of worship, and retains a certain austerity that is more in line with the ancient practices of Tripura Navratri. In contrast to the festive, grandeur-laden atmosphere of Sharod Durga Puja, Basanti Puja is a more intimate and meditative affair, allowing devotees to connect more deeply with the goddess in her primordial form.
Shree Vidya and the Esoteric Essence of Tripura Navratri
The profound spiritual practices associated with Tripura Navratri were centred around Shree Vidya, an intricate and highly evolved tantric sadhana dedicated to the worship of the goddess in her ultimate form. Shree Vidya is often considered the pinnacle of Tantric practices, guiding the aspirant towards the realization of the Supreme Consciousness. At the core of Shree Vidya is the worship of the Shree Chakra, a sacred geometric diagram representing the cosmos and the goddess's energy.
In Tripura Navratri, the focus of the sadhana was on invoking the Three Supreme Energies – the creation (Srishti), sustenance (Sthiti), and destruction (Samhara) – which are all aspects of the goddess. The devotees engaged in japa (repetition of mantras), Homam (sacred fire rituals), and meditation on the Shree Chakra to elevate their consciousness and attain spiritual liberation. Unlike the current Durga Puja, which is more external in its rituals and celebrations, Tripura Navratri was deeply internal, guiding practitioners on the path to moksha (liberation).
The 9 days of Tripura Navratri were structured to gradually elevate the practitioner's awareness from the gross physical realm to the subtle spiritual planes. Each day represented a different aspect of the goddess, culminating in the realization of her all-encompassing presence.
The Cultural Shift: From Tripura Navratri to Durga Puja
As time progressed, the focus of the Navratri celebration shifted from the deeply personal and esoteric worship of Tripura Sundari to the more communal and external celebration of Durga Puja. This shift can be attributed to several factors, including the socio-political changes in Bengal and the rise of public festivities as a form of cultural identity.
While Durga Puja is undoubtedly a beautiful and spiritually significant celebration, its modern form emphasizes grandeur, artistry, and collective participation, often overshadowing the internal, meditative practices that were central to Tripura Navratri. In its current form, Durga Puja has become a festival of spectacle, with elaborate pandals, artistic displays, and community gatherings taking precedence over the deeply introspective and transformative sadhanas that once defined Navratri in Bengal.
Tripura Navratri teaches us that true spiritual progress comes from deep, meditative devotion, not external celebration.
The history of Tripura Navratri and SriVidya Sadhana in Bengal is a story of spiritual evolution and transformation. What began as a profound 15-day sadhana dedicated to the goddess Tripura Sundari through the practice of Shree Vidya has evolved into the grand and vibrant festival of Durga Puja celebrated today. However, the true essence of Navratri – the deep internal transformation, the pursuit of spiritual awakening, and the reverence for the goddess in her ultimate form – still lies hidden within the ancient practices of Shree Vidya and Basanti Puja.
In remembering Tripura Navratri, we are reminded of the rich spiritual heritage that once flourished in Bengal, a heritage that beckons us to look beyond the surface of external rituals and dive deep into the esoteric and transformative aspects of goddess worship. The celebration of Navratri, in its truest sense, is not merely a festival but a journey of the soul – a journey that takes us from the darkness of ignorance to the light of divine wisdom, guided by the benevolent grace of the goddess.
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