Lessons from Indian Wisdom: The True Significance of Vijayadashami (and Navratri)

Whenever one encounters the interpretation of a festival as merely being “victory of good over evil”, it would be prudent to realize that its only superficial. There is far more to Asurs, than their diverse and hideous forms. While as children, we may have enjoyed simply listening the stories of the slaying of Daanavs by Dev or Devis, one’s growing up should also entail the maturity to dig deeper and decode the messages hidden within these stories. Let’s delve deeper into the significance of Vijayadashmi.

Our desires are profound; our yearnings are very unintelligible to the outer atmosphere of our daily life. The ultimate aspiration of the human being is really the spirit's longing for freedom. The triumphant march of the spirit to its destination is “Vijay” or victory.

This march is graduated into three major steps: These threefold transformations of the spiritual being of the aspiring soul are dominated or presided over by three deities known as Maha-Kali, Maha-Lakshmi and Maha-Sarasvati.

The first step is where Adi-Shakti as Ma Durga awakens Maha-Vishnu who was asleep, so that he may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Shakti manifests Herself as Ma-Lakshmi and overcomes the evil forces, Mahishasura and Raktabija. The third one is where the unrighteous brothers, Sumbha and Nisumbha are destroyed by MaaSarasvati.

And the nine days of worship, which are referred to as Navaratri, comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dashami, the tenth day. That is the day of Victory, where you master the forces of Prakriti and your goal as a Seeker is reached. But this Prakriti is not outside, but inside you. When we step over nine, we enter into Infinity: Digits are only nine. All the arithmetic is within nine digits only. The whole cosmos is within nine (Navagrah) .

The lower powers of Nature are like dirt. The Madhu and Kaitabha, two Rakshasas are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama (lust), Krodha (anger) and Lobha (greed). The consciousness at this stage is called Tamasic.

When we manage somehow to overcome this Madhu and Kaitabha, we get into the clutches of Mahishasura and Raktabija. Mahishasura represents the Vikshepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions, which Raktabeej. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other.So, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura and multiply like Raktabeej. The consciousness in this stage is Rajasic. Ancient masters have told us that while Mala or dirt of the psychological structure can be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or distraction of the mind can be removed only by worship of God, by Upasana.

Sattva is also a Guna. Even Sattva is a subtle medium of obstruction, which acts in a double form – as complacency or satisfaction with what has been achieved, and an ignorance of what is beyond. These two aspects of Sattva are indicated by the two personalities of Shumbha and Nishumbha. They have to be dispelled by the power of higher wisdom, which is Maa-Sarasvati. This is the third stage .

Mindful Action, Faith-based contemplation and Deep Knowledge are the three stages through which we have to pierce through the veil of Prakriti, or the three Gunas. Transformation of the whole range of Prakriti from Tamas to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in the Absolute, God-realisation is Vijayadashmi. All our festivals – whatever be the occasion for a celebration – all this is charged with a spiritual connotation, a significance which is far transcendent to the outer rituals. What happens to a Sadhaka (seeker)? There is a necessity of self-transformation. Thus, from opposition to prosperity, from prosperity to enlightenment, and from enlightenment to Self-realisation do we proceed.

Shubh Vijayadashami to you and your family!