THE DASARA IN MYSORE

ITS ORIGIN AND SIGNIFICANCE

BY

C HAYAVADANA RAO, B.A., B.L.

394.268 RAO

BANGALC.RE CITY : THE' BANGALORE PRESS, MYSORE ROAD 1938

8

HIS HIGHNESS SRI KRISHNARAJA WADIYAR BAHADUR. G.C.S.I. MAHARAJA OF MYSORE

THE DASARA IN MYSORE

ITS ORIGIN AND SIGNIFICANCE

BY

C. HAYAVADANA RAO, B.A., B.L.

CULY LIBRARY

3HA . CALCUTTA

BANGALORE CITY : THE BANGALORE PRESS, MYSORE ROAD 1936

RMIC LIBRARY Acc No.179439

Class No.

Date 8.3.96 St. ard Clas Cat Bk. Card. Checked

All Rights Reserred

PREFACE.

THE object of this volume is to give a plain and clear account of the Dasara festival as it is celebrated in Mysore. Apart from the Royal pageantry with which it is so largely associated in the publie eye, this feast has a religious and social significance which deserves to be understood and appreciated. Incidentally, the occasion has been utilized to make known the his- torical developments it has undergone through the ages and the philosophical interpretation that has been developed in regard to it.

BANGALORE, 1st October 1935. C. H.

VUNIENIO.

`HAPTER PAGE I. The Festival and its Name 1 II. The Dasara in Mysore 12 III. The Significance of Dasara .. 29

LPPENDICES I. The Sami Tree 39 II. Sri Chakra .. 41

LIST OF ILLUSTRATIONS

FACING PAGE 1. His Highness Sri Krishnaraja Wadiyar Frontis- Bahadur, G.C.S.I., G.B.E., Maharaja of piece Mysore 2. The Mysore Palace illuminated for Dasara 1 3. ITis Highness the Maharaja on the Dasara Throne .. 2 4. Durga-Devi as Mahishasuramardini in Kappe-Chennigaraya Temple, Belur .. 5. Lakshmni-Devi 6 6. Durga-Devi as Mahishasuramardini .. 8 7. His Highness the Maharaja sending the State Sword to the Banni-Mantap .. .. 10 8. His Highness the Maharaja worshipping the State Elephant .. .. 12 9. His Highness the Maharaja watching the Wrestlers .. 11 10. His Highness the Maharaja starting in Procession to the Banni-Mantap .. .. 18 11. Dasara Procession near the North Fort Gate .. .. 22 12. Another View of Dasara Procession near the Statue .. 26 13. Dasara Procession near the Statue .. 4. 30 14. Dasara Procession in front of the Freemasons' Hall .. 34 15. The Dasara Procession to the Banni-Mantap with His Highness the Maharaja riding the Elephant 38

THE MYSORE PALACE ILLUMINATED FOR DASARA. ..........

........

THE DASARA IN MYSORE.

CHAPTER I.

The Festival and its Name.

THE Dasara festival held in Mysore has a history that goes far back into antiquity. Before detailing the cireumstances which have combined to make it so famons, it is necessary to elearly explain the term Dasara, and why this festival bears this particular name. Dasara, more correctly Dasahara, means the tenth day (from Sanskrit Dasa, ten and ahan, a day, more especially a sacrificial or festival day).1 The tenth day commemorated in the name is ine day which coneludes the wine nights' feast called Nararatri. The Dasara day, accordingly, is the day which com- pletes the aine nights of worship, prayer and devotion which are kept up on the occasion of the Navaratri feast. The festival of Dasara, it is needful to add, falls on the tenth day of the bright fortnight of Asvina (Asrayuja Suddha), the first nine days of that month being the nine days forming the Nararatri festival. These nine days are held sacred to Durga, while /he tenth day-Dasara-is devoted to the concluding feast in honour of the same Goddess.

' The word ahan at the beginning of a compound changes into ah, aham or ahna and at the end of a compound into aham or ahar.

1

THE DASARA IN MYSORE

Monier Williams in his Sanskrit-English Diction- ary gives the following under the word Dasahara: "Taking away the ten sins, the Ganga; a festival in honour of the Ganga (on the 10th of Jyaishtha: now held in honour of Durga in the month of Asvin)." This seems a mixing up of what are two independent festi- vals which are both in vogue to-day; one in honour of the Ganga, which is still celebrated on the tenth day of Jyaishtha, corresponding to May-June; and the other in honour of Durga, which is celebrated in Aspin (September-Oetober). The festival in honour of the Ganga is a local festival limited to the parts of the country through which the Ganges flows, while that in honour of Durga is an All-India festival, celebrated everywhere in it. The festival of Dasara is thus closely conneeted with that of Nacaratri, being in fact the tenth and last day following it. The whole period of ten days is therefore called the Dasara, the first nine days being colleetively styled the Navaratri, or the nine nights, during which the main religious ceremonies in honour of the goddess Durga, to whom the whole period is dedicated, are performed. These ceremonies can be carried out and are actually performed only after nightfall each day. It is on account of this fact that the festival is called Navaratri, or the nine nights. It follows from the above that the Navaratri and the Dasara form one continuons feast of ten days, dedicated to the worship of Durga, and falling on the first ten days of the month of Asvina. The Dasara

hutr

HIS HIGHNESS THE MAHARAJA ON THE DASARA THRONE

THE FESTIVAL AND ITS NAME

day concludes the Navaratri worship and as it falls on the tenth day of the feast and is celebrated on the tenth day of the month of Asvina also, it seems rightly designated the tenth-day feast, just as Navaratri is the nine-nights fast. The fast of nine days ends with the feast celebrated on the tenth day. Ience the wholo feast including nine days of the Navaratri and the Dasara day are commonly known as the Dasara, the feast of ten days, its first and last days being the Asvayuja Suddha 1 and Asvayuja Suddha 10. The festival, as will be shown below, is sacred not only to Durga but also to Vishnu, her brother, and is generally observed by the generality of Hindus. An important point to note about it is that, apart from the social and political features that developed in connection with it during later days, especially during the Vijayanagar period of Hindu History in the Sonth of India, it is essentially a religions festival, and enjoined as a duty to be performed by kings and subjects alike. Religious texts preseribe the observance of at least two Navaratri festivals annually, each extending to nine days, the first in the Vasanta-kala (Spring), which extends. from the middle of March to the middle of May, and the second in the Sharat-kala (Autumn) which extends from the middle of September to the middle of November. The earlier of these is usually celebrated as Ramanavami (or Rama Navaratri), in commemora- tion of the anniversary of the birthday of Sri Rama, the epic hero; and the later one is called Durga-

THE DISARA IN MYSORE

Navaratri or Sharannavaratri (or the Naravatri of the Sharat-kala).2 This is dedicated to the worship of Durga or to her brother Vishnu, the Goddess of energy or the God of prosperity. It is said that these two "nine-day" festivals are held, one at the dawn of Summer and the other at the commencement of Winter, to ward off the evils resulting from the siekness which usually prevails during these two seasons of the year. These seasons are termed by the orthodox as Yamadam- shtrokala,3 periods of time during which people are peenliarly prone to fall ill and suffer evil consequences therefrom. To ward off such evil consequences, both Kings and their subjeets are called upon to perform certain propitiatory ceremonies to the Goddess Durga or to God Vishnu, as the case may be, according to individual choice, and observe in conneetion with them certain rules and practices. It is suggested that the proper carrying ont of the preseribed rites and ceremonies is calculated to ensure proteetion to the public against the baneful effects of the diseases prevalent during the seasons referred to and to bring

2 Corrupted into Sharada-kala, the festival being also described as Sharada navaratri. the nwarati of the autumn, or the navaratr during which Durga is weorshipped as Sharada, Sharada being an alte na'rve name for both Durga and Sara vati, a manifestation of Durga herself. 3 From Yamadamshtra, which means Yama's tooth, or jaws of death, the idea being that during these two periods of time people are particularly liable to sickness leading to fatal results. Yamadamshtrah (pl.) signifies the last eight days of Asvini and the whole of Kartikn, the entire period being regarded as a period of sickness. See Apte, Sanskrit-Englsh Dictionary under Yamadamshtra.

DURGA-DEVI AS MAHISHASI.RAMARDINI IN KAPPE-CHENNIGARAYA TEMPLE. BELUR,

TUE FESTIVAL AND ITS NAME

in prosperity to the performers and angment their powers for good. Why Durga or Vishnu alone of the deities should be worshipped during these periods of religious worship is also worth noting. As Yama is the deity that demands heavy toll from human beings during these eyeles of general siekness, he is to be met by deities equally, if not more, powerful than he. Durga is one such ; for she is known as Yama-svamru; and Vishnu is another; for he is known as Yama-ari and Yama-ripu. The very thought of these deities is, it is said, enough to put Yama on his heels from the places where these deities hold sway. That is the reason why they are specially invoked and why they are partieularly worshipped for a continuous period of nine days. As regards the number of days during which the festival lasts, it may contract to 8 days or become 10 days, according to the exigencies of the Hindu Calendar. But the festival starts, whether in the Spring or in the Autumn, on the day following a Lunar New Year's Day and continues for nine days-upto a Navami- and concludes with a feast on the tenth (or Dasami) day. Of the several special Navamis4 occurring, the biggest and the most important is the Narami that falls in the Dasara which comes off in the Autumn. It is called the Maharnavami (or the Great Navami). The festival was probably in early days connected

Among the more important Navamis are the following :- Rama- napami. which comes off in the month of Chaitra (April-May) . Nara- simhanavami, which falls in Vaisakha ( May-June); and Maharnarami in Asvayuja (September-October)

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THE DASARA IN MYSORE

with Indra, the greatest of the Vedic Gods, who is spoken off as the friend of Vishnu and in some hymns of the Rigveda as the instrument of Vishnu. The worship of Indra was connected with the copious supply of rain at the proper time; with abundance of harvests; with the increase of virtue and morality ; with prosperity and happiness for the common people and for those who were above them as their superiors and leaders. When Indra became king, we are told in the Mahabharala, "the clouds showered rain copi- ously. And the dwellers of the world had abundance of harvests and were excellent in disposition. And devoted to the duties of their respective orders were perfeetly happy and cheerful." And Indra, we are further informed, "beholding all the creatures of the world happy and cheerful, became himself filled with joy." Some remarkable features of the festival as celebrated to-day in Mysore seem to support its con- nection with the worship of Indra. The puja offered to the State Horse, the State Elephant, and the State Carriage represents, it is said, the respect due to be paid to Indra's horse (called Uchchaissravas which is described as white in colour with a black tail and which, it is said, came forth at the churning of the ocean; Indra's elephant (the beautiful and victorious Airavata), which is said to possess four tusks and to stand at the entrance to Svarga; and Indra's chariot (commonly known as Devaratha), which is described as being drawn by 10,000 reddish yellow horses as speedy as the wind and as scattering the

6

P. K. Chatterjce LAKSHMI-DEVI

Coriginal in the Jagan Mohan Chitrasala, Mysore).

THE FESTIVAL AND ITS NAME

dark clouds as it cleans the sky and fills all quarters of the heavens with a din like the crash of thunder- clouds and which is adorned with swords, spears and clubs, flashing lightning and thunder-bolts as well as awe-striking serpents. And it is likewise said that the puja offered to the Throne has reference to Indra's throne placed in his beautiful, self-moving assembly- hall (Sabha) called Pushkaramalini, which drives away the weakness of old age, fatigue and fear. Similarly, the puja offered to the State Arms is said to symbolize the respect due to the great weapons of Indra: the unsurpassed thunder-bolt (Vajra) ; the bow (Vijaya) ; and his trumpet (Sankha). And the respect shown to the State Cow is held to signify, it is said, the venera- tion due to Indra's cow (Surabhi), the divine, beauti- ful and gentle mother of all cows (Gavam matah) who gives milk in which is the strength of all the best things on earth and which becomes neetar (Amrita) to those who live on it. Her daughter is said to yield whatever is wished for (Sarrakamadugha). She is described as the best of all wishing-cows; as fat to look at and as giving abundance of sweet milk and the mortal who drinks her milk is to be for a thousand years like a strong youth. She is spoken of as possessing a beauti- ful neck and lovely hoofs and endowed with all virtues. Thus, it is seen, that the King in offering puja to these different objects connected with the sovereignty of Indra is returning thanks to him for his invaluable and meritorious services to mankind. Indra was not only a mighty warrior and a great king but also a renowned

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THE DASARA IN MYSORE

benefactor to humanity. He brought down rain for the relief of mankind and his very name is indicative of his greatest funetion-the bringing down of rain.5 In order to appreciate at its true value the services of Indra in controlling rain for the benefit of mankind, we should remember that it is both beneficial and ruinous as it is timely and sufficiently copious or untimely and over-abundant. Indra as Rain-God was needed in this country and indeed so great a need did a deity like him become that in later times we see this feature of his powers-the capacity to send rain to earth-was detached from him and made an indepen- dent deity under the name of Parjanya.6 We have ample evidenee, from the most ancient to modern times, both of the rain's power and violenee and of its utility and blessing for the soil, when the land is parehed by the burning heat of the Sun for three whole months .? The hot season begins about the middle of Mareh-just. past Mahasivaratri feast-and lasts till about the middle of June, by the end of that time man and beast and the vegetation around them languish and die." When the heat reaches its highest point, dark clouds appear on the horizon, then there fall a few refreshing

5 The word Indra is derived from Indu, a drop. 6 See Fausboll, Indian Mythology, 82. 7 Ibid., 93-96. * See Kalidasa, Ritusamhara for his masterly description of Grishma and Varsha (Summer and Rainy seasons, the first ranging from the middle of May to the middle of July and the second from the middle of July to the middle of September).

8

DURGA-D VI AS MAHISHASURAMARDINI P. K. Chatterjee vorigmal in the Jayan Mohan Chitrasala. Mysore).

THE FESTIVAL AND ITS NAME

drops and finally the thunder-clouds burst with furious and violent crashes ranging with immense might. It seldom lasts more than an hour or two, but the destrue- tion it causes is painfully impressive: uprooted trees and houses levelled with the ground. The hot season is followed by a rainy season in which the swollen rivers wash the trees from the banks and carry them away with them in their violent course. Deseriptions of heavy storms and floods of rain abound in the Mahabharata. One of these ought to suffice to show the deep impression created by them. "Once while he was in the forest." this account goes, "a violent whirl- wind arose which nearly overthrew the trees on all sides. The atmosphere which was full of clouds, was ornamented by a circle of lightning. It was for an instant just like a sea covered with ships and caravans. Satakratu' who had begun to rain with a quantity of raindrops filled in an instant the earth with water. Thereupon, at that time, when everything was over- tlled with water, running about all over the wood, distraught, suffering from cold, with bewildered senses that birdeatcher found neither lowland nor continent (where he might dwell), for his way was filled with wat. r- conrses. And the birds of the forest killed by the fury of the rain or dying, and deer, lions and boars, sought the mainland and lay down to rest frightened by the

9 Indra, Maghavan and Satakratu are special names of India which refer to his having obtained his sovereignty over the celestials through offering sacrifices. He is said to have surpassed all other gods by his sacrifices. See Mahabharata, VI. 240; XII. 611.

THE DASARA IN MYSORE

heavy storm and rain, and tortured by fear and hunger, they wandered about, all together in the wood."10 Such is a striking pieture of the effects of a thunder- storm as it impressed itself on people in olden days. On the other hand, the want of rain may prove equally impressive. The cultivator may plough the land, prepare the soil, fence the field, get the seeds ready but what can he do unless the Rain-God blesses him ? " After having broken the earth with the plough-share," we read in the epic, "the ploughman sows the seed, (thereupon) he sits in silence, the reason is that he waits for Parjanya; if the rain does not favour him, is it his fault ?"1l That pathetic cry is a familiar one to this day. Indra, who controls rain, cannot but be regarded the bestower of prosperity and as such deserv- ing of praise and worship. In this sense, the Dasara celebrated in the Sharat-kala, should be deemed to be a great religious festival coinciding with the end of the rainy season. A festival too, in which the King takes a leading part, and the whole function ends in festi- vities and amusements-cities gaily decorated, streets packed with eager crowds, processions in which all join, the King showing himself to his subjects in State on a high throne and troops marching past, boasting of their past prowess and future achievements. Such a religious and social function would both be a thanksgiving cere- mony for past blessings conferred as for future blessings

10 Mahabharata, XII. 5477. 11 Ibid., III. 1248.

10

H. H. THE MAHARAJA SENDING THE STATE SWORD TO THE BANNI-MANTAP

THE FESTIVAL AND ITS NAIME

craved for. If seasonable rains fell and proved valuable to man and beast and made domestic and social life pleasant and helped to smoothen relations between King and people, its evil after-effects in the shape of disease and death may also be warded off by all concerned in a universal prayer during a ten-days religious intercession. That seems to be the idea underlying the Dasara festival, if the symbolism used in it is any guide to our understanding of it.

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CHAPTER II.

The Dasara in Mysore.

IN Mysore, the festival has been celebrated from time immemorial, in the most religious manner. The ruler may be rightly said to have set the example in this conneetion to his subjeets. The ceremony as observed in Mysore follows the injunctions laid down in the varions sacred texts bearing on the subjeet. These, it may be stated, are mostly found in the Devi-Bhagavata and a number of Puranas among which may be included the Padma-Purana, the Bharishyottara-Purana, the Matsya- Purana, the Saura-Purana and the Nirnaya-Sindhu. According to the ordinances preseribed in these different sacred writings, a fine level piece of ground is selected slightly in anticipation of the festival, and it is well swept and eleaned. Its ground area is washed with fine cow-dung mixed with white earth. On this ground, a roofed enclosure, usually ealled a Mantap, about 24 feet square, is ereeted with pillars supporting it. This mantap is provided with a coiling inside and decorated all round with festoons and flags. About. its centre a dais, about 2 feet square, is put up, its sides daubed with white-wash. On the dais is installed a well-dressed and well-decked image of the Goddess Durga on a seat with the Simha-lanchehana (lion symbol) on it. The Goddess thus set up is ordinarily invested with four hands one holding the Sankha (conch),

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HIS HIGHNESS THE MAHARAJA WORSHIPPING THE STATE ELEPHANT.

TIE DASARA IN MYSORE

another the Chakra (discus), a third the Gada (mace), and the fourth the Padma (lotus). Sometimes, when an image is not thus installed, the Srichakral is substi- tuted for it and placed in the spot where the image would have been installed. Slightly to the south-east of the dais is put up a sacrificial pit-called the Homakunda-which is triangular in shape.2 At the appointed hour, the Brahmans invited for the oceasion, who are usually among those well-versed in the Devi-tattva, which inelu le all that relating to the wor- ship in due form of Sakti (or Creative Energy), assemble at the Womakunda and round about it and the formal puja hegins .. First, Ganesa, the God of wisdom and the remover of obstacles, is invoked and worshipped. Then the person undertaking the homa is invested with the vow of performanee (diksha). Then the Goddess Durga is invoked and puja offered to her, the person undertaking it leading, the assembled

Srichakra liter lly signifies " the holy circle of the earth, " which ! j' sents the whole created universe. The Goddess Durga is supposed to ontrol the entire world aad is accordingly re presented by a cireular .nblem (chawn on a pie e of metal, gold, silver or copper) containing the nrwndg (or the nine points of the compass), four of whie" tepiesent the Puresha (the Supreme Soul of the universe) and the remaining five the Prak,iti (the ultirade subtlest mitter that goes to make up the universe). It is worthy of note in virw of the connection of this festival with Indra in olden davs, that Srichakra also signifies a wheel of Indra's cir (which he .o le to bring down rain). Sce Appendix 1I for further information on this he id. 2 Literally a hewakunda signines, a hole in the ground for receiving the consecrated f:re. The place where it is set up is technically called the homa-sala, a sacrifici d hall or chamber.

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THE DASARA IN MYSORE

Brahman priests chanting all the while texts from the Vedas and Puranas and feeding the sacrificial pit with libations of ghee, ete. The homa goes on for the nine days the festival lasts, the period of nine days being, for the purpose, divided into three sub-periods of three days each, each sub-period being devoted to the propitiation of one aspeet of the Devi. Thus, during the first sub-period the Goddess is propitiated in her manifestation of Mahakali-for obtaining immunity from diseases, poverty and grief; in the second, she is worshipped in her aratar of Mahalakshmi-for seeuring wealth, happiness and prosperity ; and in the third, puja is offered to her in her incarnation of Maha- sarasvati-to obtain purity of mind, intellectual eminence and spiritnal bliss. These three manifesta- tions of the .Devi-in each of which she blessed humanity-are respeetively known as Saira Sakti (or Mahescari). Vaishnavi and Brahmi (or Brahmani). The ninth day eeremony at the Homakunda is termed the Chandi-homa, which is a special offering of libations in honour of the Goddess in her manifestation as Chandi. This particular homa over, the diksha (the conseeration for its due performance) ends. The person invested with the diksha removes the silken thread from off his right wrist and regains his liberty for leading his ordinary life. he being during the period unable to move out or in any way rendered impure in thought, word or deed. The tenth day is marked by a feast, and ends generally in a grand procession throngh decorated streets and the worship of the Banni tree. In this procession, not

14

HIS HIGHNESS THE MAHARAJA WATCHING THE WRESTLERS.

THE DASARA IN MIYSORE

only the image of the Devi or the Srichakra as the case may be that was installed before the sacrificial pit but also other like images to which during the same period of nine days, special pujas had been offered in the various temples and shrines and in the families of honseholders, are carried to the nearest Banni tree in the town or village concerned, and after the waving of mangalaratis (of lighted camphor) invoking the blessings on all of the Devi, they are brought baek in procession to their starting point and there the crowds. disperse to their homes. As forming part of the eeremonial of the nine days, the Devi is propitiated by a feeding of a selected number of healthy female children, who are ehosen with care as they should be of good physique and free from deformities and,diseases of any kind. The number to be fed daily depends on the capacity of the performer of the rite. But, whatever the number chosen on the first day it should go on increasing by one every day. Thus, if two female children are fed on the first day, three have to be fed on the second ; four on the third : five on the fourth and so on ending with ten on the ninth day. A female child of two years, if chosen, is said to symbolise Kumarika and is intended to ward off diseases ; one of three years, Trimurthi, to obtain vietory over one's enemies ; one of four years, Kalyani ; one of five, Rohini ; of six, Kalika ; of seven, Chandi ; of eight, Sambhari ; and of nine, Durga, to drive off all evil and calamitous influences and to seeure health, wealth and prosperity. It is said that young female

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THE DASARA IN MYSORE

children are chosen in this manner and fed during the currency of the nine days' diksha, because it is believed that in such juvenile innocence, the pure spirit of the Goddess, the Divine Motherhood, is believed to be best manifest. The worship of the Devi during the feast is ordained for all Hindu castes and creeds. Every family head eelebrates it piously and religiously. Some employ competent priests to perform it on their behalf. As it is generally intended to ward off evil and seeure immunity from siekness of every kind-ineluding sudden calamities engendered by outbreaks of infeetious and other diseases, the festival is universally popular. Brahman priests observe it scrupulously throughout the whole period, particularly those who have performed sacrifices already. One objeet is personal to themselves and another is general. They, as priests, are required to pray for all-for the general happiness of all fellow- citizens, for the country and for the King. Sarne janah sukhino bharantu, as the fine phrase goes. They not only pray for their well-being and prosperity but also for the well-being and prosperit y of the country in which and the people amidst whom they live and for the well-being and prosperity of the King under whose benign rule they thrive and carry on their avocations. To Kings and Kshatrivas generally, the observance of the feast is imperiously ordained because to them it means not only the performance of ceremonies intended to secure free- dom from illness of every kind and general prosperity to themselves and their families but also the insuring of

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THE DASARA IN MYSORE

victory in their martial enterprises. Also, the preserva- tion of their skill in the use of weapons and the un- impaired maintenance of their martial characteristies. The ritual in domestic households and temples does not vary. In the leading Mutts, presided over by Gurus of the Sanyasin (ascetic) order also the festival is observed. Sacrificial offerings-by means of a homa-are also made by these Gurus. During the nine days, the Deri-Bhagavatam is read and expounded. If the household or Mutt follows the Vaishnava tradition, the Venkatesa Mahatmyam is read in place of the Deri-Bhagaratam. The suggestion in this ease is that as Durga is the sister of Sri Krishna and is possessed of the Sakti of Vishnu as well, she being for this reason, endowed with all his weapons of war- fare-the Sankha, Chakra, etc.,-the reading of the life and doings of the one must mean the reading of the life and doings of the other. A point specially worthy of note in conneetion with the festival during its nine days is that the devotees of Siva or Vishnu, as the case may be, offer worship from morning till nightfall, during the whole of which time they keep fasting, only taking light refreshments ' late in the evening. Complete fasting is disallowed on these days, because such a fast is not associated with the auspicious character of the festival itself. Why the festival should be continued until nightfall is that the worship of Durga can only be after dusk, at the sandhi as it is called or the moment of contact between day and night. The puja accordingly is

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THE DASARA IN MYSORE

continued in the night, thongh it is started earlier and coneluded in the night. It is for this reason, ris., that for nine-nights the worship is continued and offered to the Goddess, the sacrificial fire being kept up for the purpose throughout the period, the festival as a whole is called Nararatri or the nine-nights' festival. Night is the sister of Dawn and prepares the way for her. Such, at any rate, is the Vedie conception of Night. There is a beautiful hymn in the Rigreda which develops this idea ana suggests how and why Night gives way to Dawn :- The divine Night approaching looked upon many plares with her eves, sbe has assumed all beauties. The immortal goddess has filled the expanded (firmament). the low places and the high places,3 she fights the darkness with lustre. The advancing goddess prepared (the way for) her sister Dawn, and then the darkness departs. May she be favourable to us to-day upon whose approach we re-enter (our dwellings), ax birds (re- enter) their nest upon the tree. Men have re-entered (their dwellings), and beasts and birds and the swift hawks. Keep off. O Urmya, the she-wolf, keep off the wolf and the robber, and be safely passed by us. The all-embracing black diffused darkness has ap- proached me, discharge it, Ushas, as if it were a debt.

3 Sayana explains the words "low" and "high " as referring to plants; the Vight first of all fills things with darkness and then lights up the darkness with the stars, etc.

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HIS HIGHNESS THE MAHARAJA STARTING IN PROCESSION TO THE BANNI MANTAP.

THE DASJRA IN MIYSORE

I have brought (these verses) before thee like mileh kine; accept, O Night, daughter of the sky, (my oblation) as the eulogy of one about to conquer.4 The Night is thus discharged by Dawn and there is vietory to the sacrificer. The nine-days' saerifice and offering of the puja during the nine nights is con- cluded on the tenth day and there is vietory to the devotee of the Devi. One or two minor, though interesting, points may be noted here. Within the nine days, there are cele- brated some special pujas. On the seventh day (Saptami), is celebrated the Saresrati puja. a day saered to the Devi in her incarnation of Mahasarasvati, the great goddess of learning. representing all arts and scienees. Books, MSS., writing materials, palm leaves, ete., are colleeted and puja is done to them, they collee- tively representing the Goddess. On the eighth day (Durgashtami), the Devi is worshipped as a speeial day devoted to her.5 On the ninth day (Mahanarami), implements and instruments symbolie of the oceupa- tions and avocations of the people are collected together and the Sakti of Durga present in them is invoked .and worshipped. Those of the military elass colleet

4 Rigveda, X. 10-15. The deity is the personified Night ; the Rishi i Kushika, son of Ratri (Night). 5 The eighth day of certain lunar fortnights are speriallv note worthy as days for the celebration of great anmvers.ies. Thus the Janmashtami, which celebrates the anmersary of Sii Krishna falls on the 8th lunar day in the dark fortnight of Bhaira (Aug .- Sept ). The Radhashtami, which commemorates the anniversary of toe biithday of Radha, consort of Sri Krishna, falls in Bhadrapa la (Sept. Oct.)

19

THE DAS.RA IN MYSORE

their implements before the Devi and offer puja throughout the nine days and most elaborately on the ninth day as her Sakti is believed to be in them more especially on that day. On the tenth day, they take them in the procession already mentioned. On the same day all vehicles, ineluding elephants, horses, chariots, cows, ete., are also taken out in proeession. One other point worthy of mention is that when the festival continues to the full nine nights, and the Mulanakshatram (19th asterism) falls on Shashthi or Saplami, the special puja for the pre- siding deity is increased. In those families in which Durga is the family goddess-every family has its own special deity, god or goddess-they offer worship to her during the nine days in a more elaborate manner. As kings and chiefs have for their weapons the very ones wielded by the Devi, they are held to be under her special care and so their devotion to her is the more marked. And it is also held that they rale under the special dispensation and blessings of the Devi. Hence their great regard, it is said, for her during the period this festival lasts. The day following the saerificial nine-days' semi- fast is appropriately called the Dasara (more correctly Dasahara, or Dasa-ahar or Dasa-ahan) or tenth day, the terms ahar and ahan indicating a festival day. For the tenth day is really held to be and celebrated as a great festival day. The streets are gaily decorated ; a grand procession is organised in which all join ; and the whole cavalcade moves with their images, ete.,

20

THE DASARA IN M1YSORE

and repair to the Sami (or Banni) tree, in which the Devi resides, and offer their final worship to her and then, obtaining her blessings, return baek in procession and disperse to their respective homes. A grand united effort, one would think, on the part of tho people to bring in peace and plenty unto themselves . and unto their king and country. No wonder the popular saying goes Durga- swargapavarga, i.e., Durga is the opening of Svarga, which means that to the devotee of Durga, beatitude is certain. In the Mysore Royal Family, the following is the order in which the various events connected with the festival come off :- On the morning of Asvaynja Snddha 1, after prarthana (invoration) offered to the family tutelary deity Sri Chamundesvari, mangalasnana (consecrated oil bath) takes place. Next, puja is offered to Ganesa : then follows the kankanadharana, or the investing of the silken thread, the same being tied round the wrist of the right hand. This is followed by the puja on the Nejje, the Durbar Hall, to the Naragrahas (or the nine planets) ; then, puja to the Roval Throne, and the cere- mony of formally mounting on it after passing round it thrice. The State-sword, which is daily worshipped during the nine days in the inner sanctum of the Palace, is brought out from there and placed beside His Highness the Maharaja while on the Throne during the Durbar ou the Sejje. Here the offerings sent by the principal Mutts are tendered to His Highness ;

1794 20. 21

THE RAMAKRICHNA MISSION INSTITUTT OF CULTUKE HIDRAKY

THE DISARA IN MYSORE

these are followed by the honours sent by the different temples; and these again by the presentation by seleet Brahman priests of consecrated cocoanuts and coloured rice. Then mucre and nacar are offered by the assembled high State officers led by the Dewan and by prominent citizens and merchants. This over, the assembled State and Household troops fire fer-de- . joie from the maidan below. Next, the State Elephant and the State Horse offer obeisance and retire. The durbaris are then garlanded and offered betel and nuts. They then offer musre in batches and quit the Hall. Shortly after royal ladies from the inner apartments enter and soon retire. The durbaris next march past, one by one, in regular order, before the Throne and obtain floral gifts at His Highness' hands. Tis Highness next dismounts from the Throne and retires into the inner sanctum in the Palace. Here special worship is offered in Vedic form to Sri Chamundesvari, the family goddess, by day and night, with recitations from the sacred Puranas during the whole period of nine days. Wis Highness takes part in this worship daily with all due reverence. In the evening-of the first day- His Highness holds a Durbar on the Sejje at about 7 P.M. After a floral offering, he mounts the Throne. and receives muere from the assembled durbaris. Wrestling by Jettis and interesting feats of arms, etc., are next witnessed in the maidan below, from where the State Elephant and Horse offer due obeisance. From the second to the eighth day inclusive, the Sejje Durbar takes place only in the evenings,

22

DASARA PROCESSION NEAR THE NORTH FORT GATE.

THE DAISAR.1 A MESORE

while all religious ceremonies take place in the inner sanctum. On the seventh day, His Highness per- forms the Sarasvati puja in the inner sanclum. On the eighth day, known as the Kalaratri, the ceremony of Mahishasuramardini is observed, i.c., the destrue- tion of the demon Mahishasura by the Goddess is cele- brated in accordanee with the preseribed rites in the night. On the ninth day comes off the worship of Ayndhas or implements of every kind used. Selected Arms and accoutrements, the State Elephant and the State Horse are offered puja. Lakshmidevi, the goddess of wealth, is also worshipped on this day by His Highness. On this day, further, the Chandi-homam, a great saerifice in hononr of Chandi, is performed. Immediately this is over, His Highness divests him- self of the kankana, the silken thread at his right wrist. With this, the vow taken to carry through the celebration is deemed suecessfully over. In the evening, His Highness is visited by the Hon'ble the Resident in Mysore and other European guests, who join the Durbar and retire after witnessing the wrestling and other amusements in the maidan in front of the Palace, which is, by the way, a sea of human faces and a grand sight, resplendent with lights, to behold. Ou the morning of the tenth day, called Vijaya- dasami day, the Day of Victory, immediately after puja is offered to the State Arms, they are placed in the State Palanquin and taken in procession to the Banni mantap, His Highness leading the procession,

23

THE DASARA IN MYSORE

for a short length, on the State Horse. He returns in a palanquin, and aftor witnessing the wrestling matches in progress, retires. In the afternoon, at about 4 P.M., the Royal Procession starts from the Palace with Tis Highness the Maharaja, accompanied by H. II. the Yuvaraja and Prince Jayachamarajendra Wadiyar, mounted on the ambari on the procession Elephant and proceeds, through the Bazaar, to the Banni Mantap. There His Highness reviews the assembled troops and offers puja in a special pavilion to the Sami tree, hears the Palace genealogical list read out to him by one of the officers attending on the occasion and distributes offerings of consecrated Banni leaves to the assembled officers of State, headed by the Dewan. He then leads back the Royal Arms and having put them in the State Palanquin, mounts on the Elephant again and returns to the Palace. ITe next holds a short Durbar there and then retires. This concludes the celebration of the festival. During its progress, thousands are fed and special worship is offered in all the temples in Mysore City and the State generally. Tn Mysore, the festival has been celebrated from time out of memory. Among the rulers of Mysore, Raja Wodeyar (1578-1617) is said to have drawn up elaborate* rules and regulations for its celebration at Seringapatam, which became the capital of the kingdom on its aequi- sition by him, along with the throne (Ratna Simhasana), from the Vijayanagar Viceroy Tirumala in 1610. It attained considerable popularity under Kanthirava Narasaraja Wodeyar I (1638-59 and his successors.

THE DASARA IN MYSORE

In Kanthirara Narasaraja Vijayam, which may be set down to 1648, we have an elaborate and picturesque account of it as celebrated by Kanthirava Narasaraja Wodeyar in 1617,6 when he was at the height of his power. The account refers, among other details, to the beautification of the capital city, the worship of the nine-fold manifestations of the deity (Chandika) in the Royal household, the programme of the king's daily Durbar during the nine days and his State Pro- cession on the tenth day (Vijayadasami). The festival was observed in Seringapatam even during the period of the usurpation of Haidar and Tipu (1761-99). It was restored to its former brilliance by II. H. Sri Krishnaraja Wodeyar III, on the restoration of the kingdom to him in 1799 and during the present reign has come to be known as the most magnificent festival celebrated in South India. In 1805, seeing that a number of European ladies and gentlemen were desirous of witnessing the durbars held by him on the occasion of the festivities, Krishna Raja Wodeyar III allowed them to attend it. There is some evidenee to believe that for some vears at least they were free to attend them throughout the period the festival lasted In or abont 1814, a special Durbar Day came to be fixed for their attendance and they were allowed to pay their respeets to His Highness the Maharaja and receive from him gires of flowers

6 Govinda Viidya, the author of the work, refers to it by the names. of Navaratri and Mahanavami.

25

THE DASARA IN MYSORE

taken from under the feet of the Devi. This practice fontinues to this day and is much esteemed by European visitors during the Dasara season. The social side of the festival has been greatly developed in recent years, especially since Iis Highness Sri Krishna Raja Wodeyar IV, the present Maharaja, came to the throne. The Durbars he holds during this period add to the dignity of the occasion. Their siguificance is not to be missed. They afford oppor- tunity for king and subject to meet. The time is propitious. Parjanya has blessed ; rain has quiekened the growth of erops. Grateful thanks are due to Iim and to the king whose virtnes have helped to secure that blessing of blessings, for on the timely falling of rain depends the sustenance of humanity. The mutual exchange of amenities between king and subject at the appointed hours and in the appointed manner renders easy the carrying out of that necessary duty and the imparting of the blessing thus obtained by the king to the subject. The homage (musre) that is paid and the tribute (nasar) that is tendered to the king help to create mutuality between them and bring them into immediate personal relations. Though seemingly formal-for ITis Highness gracefully remits the nacar tendered -- the ceremonial meeting that is thus brought about on this auspicious occasion marks the beginning, for the year, of that loyalty and dutiful- ness that ought throughout its course to evist between subject and king. His lighness not only blesses from his seat on the Throne-the lion-headed throne-the

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ANOTHER VIEW OF DASARA PROCESSION NEAR THE STATUE.

THR DAS.RA IN MYSORE

Seat of the Devi. his subjeets. but also communi- cates individually to each of them her tender goodwill towards them by offering a flower that had been placed at her feet whilst he was in communion with her. Thus is the subject brought into touch with the Devi herself, when she has been invoked for the good of all humanity. The further cordiality shown by the presentation of flower garlands and betel and nut, to each Durbari add to the dignity of the occasion, while the musical and other performances that take place render it impressive to a degree. The large crowds that gather to witness the Durbar, the speeial arrangements made for them on the occasion. the wonderful display of electrie lights which makes every part of the Durbar Hall visible from below, the feats performed, the wrestlers, the elephants, the horses and the trained acrobats, and the musical marches performed by the military, all these add to the grandeur of the occasion and make it imperishable in the memories of those who come from far and near to witness the Durbar during the ten days the festival lasts. During some years past, a great Exhibition of industrial prodnets has also been added with the double objeet of giving a push to trade and industries and to make people acquire the habit of patronising locally manufactured goods. This Exhibition has helped to provide the mneh-required diversion, on the social side, to the large numbers of visito's who are aftracted to Mysore during the Dasara season. Apart from this, His Highness the Maharaja very graciously permits, during

27

THE DASARA IN MYSORE

this period, visitors to inspeet the many objects of interest exhibited within the precincts of the Palace, ineluding perhaps the greatest scenes and display of domestic arts known in India. The immense crowds that go to see these exhibits and display and the gorgeous paintings on the walls of the Palace show their popularity with the masses. The city too, during the season, is one mass of humanity, peaceful and orderly though always on the move, enjoying the sights and the scenery all round. A eity like this that is at unity in itself is twice blessed, for it pleases the heart while it satisfies the head. Well then. I now do plainly see The crowd, and buzz and murmurings Of this great hive, the city. That is, Mysore eity, in a word, during the Dasara- full of people, full of colour, full of movement, and full of merry-making, joy and happiness. It is India's epitome for the time being. And the saying goes that those who have not met for ages are sure to meet each other at Mysore during the Dasara.

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CHAPTER III. The Significance of Dasara. FROM what has been said in the foregoing chapters, it will be seen that the Dasara that is celebrated in the month of Asvini is a festival universally observed in India. It is a festival too which is observed by all classes of Hindus, by followers of Vishnu, Siva and Sakti. As a family feast, it occupies a position denied to other feasts known to the Hindu Calendar. But its unique charaeter is more clearly seen when it is realized that religious heads and Royal personages are to observe it with due solemnity during tu. ten days it lasts not only for their own sake but also for the sake of those committed to their charge. The responsibility resting on Royal personages has been, if anything, even greater, beeause, of the special duties devolving on them as Rulers over their subjects. A King's duty is to protect his subjects. Aecording to the Maha- bharata, Kings must exert themselves on behalf of their sutbjeets and see that they are happy and prosperous. Some people, Sri Krishna says in the epic, deelare that it i by knowledge that men secure salvation, while 'others say it is by deeds. His own opinion was that the gods had gained the merit and dignity they possessed through work. The sun never slept and rose every day without fail. The earth carr ed her grea: burden unceasingly. The rivers never failed to earry their waters to the sea. It is by work that Indra maintains his great position in heaven. Only the ignorant

THE DASARI IN MIYSORE

think otherwise. A King's duty is to aet and to proteet his subjects by wise action on his part.1 Bhishma, the great statesman who figures in the epie, similarly dwells on the duties of Kings and enlarges on the dangers of anarchy and the duties of Kings. Foremost he places before them the need of exertion on their part. Exer- tion in particular is said to be superior to destiny. Their first duty is to proteet their subjects.2 They can acquire all the blessings required by them-we are told-by the proper observance of their duties. When a King is virtnous, Bhishma declares, the gods themselves are afraid to disobey him, and he certainly deserves to be worshipped as it is on him the prosperity of the world depends. Without his proteetion, trade and agriculture could not flourish, the evil-doers would not be punished, nor the stndy of the Vedas and asceticism rendered possible. The carrying out of his duties is thus stressed throughout the epie and this includes the carrying out of everything that is needed for seeuring the prosperity of his subjects. A similar stress on the duties of Kings is laid in the other epie, the Ramayana. A King, we are told, is at once father and mother and friend to his subjeets.3 Thus seeking the prosperity and happiness of their subjects is the primary duty of Kings. With this end in view, they have to take all steps necessary to guard the interests of their subjeets. The due

1 Mahabharata, U'dyogaparva, Sri Krishna's discourse. " Maha'harata, Santiparva, Bhishma's discourse. 3 Ramayana, 1yodhya Kanda.

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١١٨٠٣٨١٠م

DASARA PROCESSION NEAR THE STATUE.

THE SIGNIFICANCE OF DASARA

performance of rites and rituals is included among these duties. From this point of view, it is expected of Kings that they lead their subjeets in the discharge of their respective duties, according to the positions they occupy in society. The Hindu law books make this position elear. Thus, it is said that the King sustains the world: that he guards men (i.e., his snb- jeets); and that he receives one-sixth part of the merits and demerits of his subjeets.4 The King, indeed, is described as the head of soeiety and the protector of reli- gion and in his exeeutive capacity he is held to guide the religious and moral life of the people.' No Hindu festival celebrated in India as a whole brings out this aspeet of a King's duty as the Dasara does. The King in celebrating it prays for the people; he prays with them ; and he invokes the blessings of God for them and their happiness and prosperity during the davs it lasts. The evolution of the festival shows the changes which it has undergone. Celebrated for ages, it has been both a religions and a social festivel and , festival too in which the family takes its own share. Originally a thanksgiving festival in honour of Indra, the God as much of war as of rain, it came to be regarded as signifying the day of vietory for Rama and the Pandava brothers. It also became conneeted with the vietories of Devi, the Divine Mother conceived of as the persom- fication of energy in the abs:raet. She is spoken of

4 Sacred Laws of the Aryar in the S.B-E., II. 214 and 23°; Iastitutes of Vishnn in the S.B.E., XXV and LXXVIII. 307. 5 Gautama, X. 48; l'asistha, XV. 7-9.

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THE DASARA IN MYSORE

as residing everywhere and in everything, in things small and in things great. She is the Sakti, without which none can funetion. Brahma, Vishnu and Siva have to depend for their success on her co-operation. Such is the power of the Divine Mother. The Puranas mention explicitly this aspect of her personality. The Markandeya Purana, for instance, in describing her supremacy as a deity and her position as the source of all divine as well as cosmic evolution, speaks of her in terms which show the all-important position she had come to occupy long before that work was composed. "The Guptarupa Devi, that is, the Devi who is unmani- fested, takes the three forms of Lakshmni, Mahakali and Sarasvati representing the Rajasa, Sattvika and the Tamasa attributes or gunas of prakriti. She is also known in various other ways; for instance, at the time of srishti or creation, she is Mahakali exercising control over Brahma and bringing the world into exist- ence : at the time of the pralaya or universal destruction she is Mahamari ; as giver of wealth and prosperity she is Lakshmi and as destroyer of wealth and prosperity Alakshmi or Jyeshtha Devi." The Deni Mahatmya, indeed, states that all the gods and goddesses are but manifestations of the one single Supreme Being Maha- lakshmi and should not be understood to be separate individual deities. Mahalakshmi is thus seen to be the Supreme Source of all power. The Devi in this partienlar form accordingly became the basis of all worship of Saktt, the universal energy which is responsi- ble for all creation. All her other forms are but her

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THE SIGNIFICANCE OF DASARA

different manifestations, which people, whether Saiva, Vaishnava or Sakta, revere and worship according to their ancestral faith. In the worship thus offered, the Devi's greater manifestations-the manifestations in which she is described to have done good to humanity, by the victories she won over the evil tormentors of humanity, diseases or pestilences -- came to elaim considerable prominence. In these more famous mani- festations, further, her martial qualities and her anxiety to serve her devotees became evident and these qualities in partieular received special attention at the time reverenee was shown to her. It is thus that the forms in which she came to be represented and the attributes with which she was invested were evolved. It is no wonder she stands to-day the symbol of every kind of energy-of creative power, of conquest and of the consummation of great and meritorious deeds for the prosperity and happiness of mankind. She is ever at hand and always ready to come to the aid of human- ity. The Deri Mahatmya again and again impresses on its readers the fact that when humanity is troubled, she incarnates for its good and for its deliverance. Such is the Devi according to the Purana devoted to her. The Agamas describe her as Durga taking nine different forms which together are spoken of as Nava-Durgas.6 It is in these nine forms that she is specially invoked, each one day during the first nine days-navaratri-

6 Nilakanthi, Kshemankari, Harasiddhi, Rudramsa Durga. Vana- Durga. Agni-Durga, Jaya.Durga, Vindhya-Vasini Durga, and Ripumari- Durga 33 3

THE DASARA IN MIYSORE

of the festival. In the first of her nine forms she is spoken of as the bestower of wealth and happi- ness; in the second as the bringer or good health ; in the third as the granter of desired ends ; in the fourth as the fiery heroine who confers victory; in the fifth as the goddess who blesses cattle with prosperity ; in the sixth as the deity who is welcomed as the success- ful warrior : in the seventh as one who grants salvation ; in the eighth as the goddess who is the sovereign of the hills and dales; and in the ninth as the goddess who is destruction to lier enemies and their followers. The worship of these different forms of the Devi would thus mean the obtaining of the essentials of a happy and contented life both to Kings and to people, both in their individual and collective capacities. Her worship means relief from distress; vietory to arms; peace and plenty to man and beast; freedom from disease and pestilenee; the obtaining of all human aims and ends; and even the attainment of salvation. No wonder that the festival is so popular and so univer- sal all over Inaia. During the days of Hindu supremacy in the South represented by the Vijayanagar dynasty of Kings (14th to 16th centuries A.D.). occasion appears to have been taken to give even a political turn to the festival it being made the occasion for the tributary chiefs, provincial governors, and collectors of revenue repairing to the King's capital, and rendering homage, paying the tributes due, and generally helping towards the smooth governance of the Kingdom. The Mysore

34

DASARA PROCESSION IN FRONT OF THE FREEMASON'S HALL.

THE SIGNIFICANCE OF DJS.1R.1

Kings, who inherited these traditions, as the successors of the Vijayanagar Kings in this part of South India, have probably been observing the feast in its most. highly developed form. The truth of this remark will be evident when we compare what takes place to-day at Mysore during the period this festival lasts, with what has come down to us as contemporary accounts of the festival as it was celebrated during the palmiest days of Vijayanagar rule. It is possibly true that the festival has been popnlarized beyond all calculation by this methodic observance of it through the ages, so that even Muhammadans seem to have, unconsciously as it were, taken to it, as observed by the Abbe Dubois, in his writings. The prominent position oceupied by the sovereign in it in Mysore is also, perhaps, due to the close conneetion that existed between it and the old Vijayanagar Kings quite apart from the religious aspeet, which makes his position in it so important. However this may be, there is hardly any doubt that the striet observance of the festival in Mysore by the rnling King has contributed not a little to the prominence it gets as one of the greater national festivals observed in the State. Here, the King is the pivot round which the festival moves. He takes the vow for performing it; he observes the fast; he gives up his personal comforts and even neglects his personal appearance : he goes through the ritualism that forms part of it ; and he welcomes the people that foregatner at his palace every evening to obtain his blessings in the

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THE DASARA IN MYSORE

shape of floral offerings taken from under the feet of the Goddess. He offers worship both for himself and for his subjects ; both for his own family and for the groups of families that go to make up his Kingdom ; and he obtains the blessings of the Devi both for himself and for those who look to him for protection. Nā Vishnnh Prithripatih: there is no King without (the attribute of) Vishnu being in him. That is, the King represents the God to his subjeets: and in turn he represents his subjeets before God. This is the Sakti represented by the Goddess, working in the invisible world brought into play for the good humanity into this visible world, and made to subserve human ends. The Padmapwrana says that the destruetion of Mahishasura by the Devi is an allegorical representation of the fact that Wisdom personified -- in the form of Devi-triumphed over Ignorance personified in the Mahishasura. This interpretation indicates that Sakti (as typified in the Devi) is not physieal, but ethical, i.e., one which sustains itself on knowledge. In this sense, the many incarnations of the Devi-in which she won victories over demons-typify only the repeated success of knowledge over ignorance, and of spirit over matter. The King in communion with the Devi imbibes her spirit and communicates it to his subjects, thus spread- ing culture throughout the cirele of his influence. That seems the true significance of the ritualism of the feast and of the object aimed at by the King joining in its celebration. The worship of the arms, implements and books indicate that the Devi is active in her

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THE SIGNIFICANCE OF DASARA

different activities in the cosmic sphere. Her Sakti can destroy what is evil ; can create what is good ; and can bless humanity with the four ultimate aims which it craves for-dharma, artha, kama and moksha, i.e., discharging one's duty rightfully by one's kind; acquisition of wealth for a just use of it ; fulfilment of all desires for the good of oneself and others ; and lastly, the attaining of salvation as the result of one's own self- less deeds. The worship of the Devi, possessed of such Sakti, means the worship of herself and all her manifestations, small and great, there being no difference whatever between them or between the powers manifest in them. Her Sakti is one and indivisible as she is herself one and indivisible. Her worship means tne attainment of everything that ean be acquired by the practice of the four different paths of devotion mention- ed in the Hindu Seriptures, vis., Raja Yoga, Bhakti Yoga, Karma Yoga and Jnana Yoga. If she is terrible sometimes, she is so only to the wicked and the bad ; and if she is like a warrior at times, she is so only to accomplish high aims and ends; if she is on orcasions spoken of as riding a lion or a chariot driven by as m'any as four lions, she is so spoken of only to show her overeign power over all creation : and if she is repre- sented as black in colour she is so represented only to show that she is the deliverer from everything that is fearsome or associated with what inspires fear. She is, in a word, the creator, the preserver and the d stroyer and it is by virtue of her Sakti that Brahma, Vishnu and Siva carry on their respeetive duties in the cosmie plane.

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THE DASARA IN MYSORE

In the light of the allegorical jnterpretation put forth in the Padmapurana, it is perhaps permissible to suggest that the Ramayana and the Mahabharata which are connected with the festival are capable of being interpreted in a spiritual sense. Such spiritual interpretations (technically called Adhyatmika7) have indeed been propounded for them. According to these interpretations, the epies typify the struggle that is ever going on in the cosmos and the manner in which the spirit of humanity is working out its own evolution. It is the Supreme Spirit under whose providence human- ity moves and has its being that is invoked by king, priest and subjeet at this great feast and it is that Supreme Spirit that is prayed to and adored, for the uninterrupted progress of humanity during the period it lasts. The victory is signitied by the festivities of the tenth day, fittingly styled the Day of Vietory -the Victory of man over the baser elements, of knowledge over ignoranee and of spirit over matter. That is the significance of the Dasara, a festival that typifies India's steadfast belief in the eternality of Dharma. Lofty beyond all thought, unperishing ; Thou treasure-house Supreme, all-immanent ; Eternal Dharma's changeless Guardian, Thou ; As immemorial Man I think of Thee. Bhagarad Gita. XI. 18.

7 Atmanam adhikrityabhavat : Relating to the Supieme Spirit.

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THE DASARA PROCESSION TO THE BANNI-MANTAP WITH H. H. THE MAHARAJA RIDING THE ELEPHANT

APPENDIX I.

The Sami Tree.

ABOUT the Sami tree, which is referred to in several of the chapters of this book, it is worth noting here that it is a prickly tree, with an eatable pod. It is botanically the Prosopis spicegera of Linngus; the Memosa (Aracia) Suma of Roxburgh. It is from the wood of this tree that Brahman priests generate fire by friction for the performance of sacrifices. It is also known by the alternative names of Jambi and Banhi or Banni. Sanskrit poets love to speak of it as the fire-tree, as it is said to contain fire. Hence the name Banhi (or Vahni, fire) given to it. It is also known as the Saktiphali or Saktiphala, the tree which contains or grants Sakti, i.e., the tree whose worship imparts power to the devotee. Fire is regarded as a symbol of energy. It is to a thiek bough of this tree that the Pandava brothers tied up their arms and took them back for use, at the end of the thirteen'h year of incognito service under the King of Virata, identified by some with modern Berar .* Sami is thus identified

• They were tied up in such a way that nobody-neither Rakshasas, noi men, nor beasts, nor spirits-can approach the bundle containing them. They were tied up by Arjuna assisted by Sahadeva so serurels that neither heat nor cold nor even the rains could affect the arms ; even the frequenters of forests would not be attracted to them trom the peculiar smell emitting fiom the bundle. (For a description, see Virata Parva, VII, 56-47, Krishnamacharya's edition, page 13.)

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THE DASARA IN MYSORE

with Sakti, the chief attribute of Durga and hence her worship of nine days ends appropriately with the attri- bute of her most important attribute. The dedication of certain trees to certain deities is well known in India. The following table shows a few of these :-

No. Tree or Plant Deity dedicated to Day and month for worship 1 Aswatha Trimurtis Monday on which the Amavasya falls. 2 Tulasi Lakshmi Kartika Suddha Pour- nima and Kartika Suddha Dwadasi. 3 Arka (Lkke) Surya Rathasaptami (Magha Suddha Saptami). 4 Vi-hnukranti Vishnu Rishipanchami. 5 Ala and Atti Saraswati Anantachaturdasi(Bhadra pada Suddha Chaturdasi) 6 Nelli or Amalaka Dhatri (Earth) Kartika Suddha Pour- nima. 7 Garika Ganesha Bhadrapada Suddha Chauti. 8 Sami Durga Vijayadasami.

Likewise the Navagrahas or the nine planets have each a plant dedicated to them and their products are associated with their pujas.

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APPENDIX IT.

Sri Chakra.

THE Sakti in man, called Kundalinisakti, is developed, it would seem, successively through six centres. According to the Yogasastras, this Sakti can help towards moksha or the liberation of the Soul. The effect produced by its development is not infrequently depieted diagrammatically. These diagrams are ealled chakras and yantras. A chakra consists of angles and petal-like parts; that which consists of angles alone is called a yantra. Yantras generally consist of triangles eutting each other or straight lines erossing each other so as to prodnce a number of rectangnlar spaces and terminating in trident-like projections. Certain letters called bijaksharas or seed-letters are associated with these chakras and yantras and are written down invariably in speeified parts of its surface. The bijaksharas may be taken to be something like code words whose significance is known only to the initiates. Perhaps the most important of the yantras is the Sri Chakra. It generally consists of forty-three tri ongles interestingly arranged in a plane and may also be in three other forms technically called the Meru, the Kailasa and the Bhu. These yantras are generaily engraved on some metallie plates-gold, silver or copper and worshipped ; often they ere buried. next to the Balipitha, in shrines which are known as

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THE. DASARA IN MYSORF.

Sakti-pithalayas, and worship is offered to them twice daily. Other yantras are engraved on thin gold, silver or copper plates, and rolled into a cylinder and then put into a golden or other metallic case and worn on the body by those who desire to avoid diseases, possession by evil spirits, etc., which they have power to ward off. (For a drawing of the Sri Chakra, see Elements of Hindu Iconography, by T. A. Gopinatha Rao, I, (ii), Plates XCVII and XCVIII.)

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