Declaration of Purpose

May karmic sufferings and worries cease
Wealth and spirituality grow and
Prayers be granted
For those who chant this Kandhar Sashti Kavasam.

Dedication to Lord Kumaran, who ended the woes of the Devas, On his lovely feet shall we meditate...

The Kavasam Invocation

1-16
He who fulfils the wishes of his devotees,
Whose twinkling anklets produce melodious sounds
He who approaches me in slow and graceful steps,
The Rider of the peacock
Come and protect me with your Vel
Welcome to Thee, Lord of the Vel
Welcome to Thee, O Rider of the peacock
Beginning with Inthiran, the Devas of all the eight directions pay their obeisance to You
Wielder of the mighty Vel,
Son-in-law of Thevendran,
Welcome You, who are in the mind of the loving tribal maiden, Valli,
Welcome Lord, You who are six-faced,
Welcome Lord, whose forehead is adorned with sacred ash,
Come every day, Lord of Sira Malai, Lord Velayuthan,
Come quickly, Lord of Saravanabava, come now!

17-22
The six letters of Lord Muruga's name (sa, ra, va, na, ba, va) are interchanged and their interplay gives rise to these rhythms of melody that accompany the graceful approach of the Lord on His peacock.
Lord Muruga embodies the form of these six letters. Thus, He is also refered to as 'Lord Saravanabava'.
Salutations are offered to the brave Lord of Saravana Poykai, who is approaching on His vahana, the peacock.
Salutations are offered to the brave War Lord of the Devas in their battle against the Asuras.

23-26
You who assumed Lordship over me, in your twelve hands
You hold twelve weapons, the twelve 'paasa' and the 'ankusamum.'
With your twelve wide-opened, shiny eyes, throw your protecting glance on me,
O Lord, and grant me the grace of your protection.

27-31
This refers to the 'bija' mantras, 'im,' 'kilm,' 'saum.'
A 'bija' or seed is a significant word or series of words which give it a special power or 'sakthi.'
The bija-mantras have a significant inner meaning which is subtle and mystic.

32
O Lord of the Kundalini Sakthi, son of Sivan, and Indweller of the heart, come daily to protect me.

Meditation on the Divine Form

33-46
O Lord, You are six-faced, with your six bejewelled crowns, your vibhuti-adorned foreheads and long eye-brows, twelve eyes and ruddy lips, you wear various pearled jewels!
With dainty ear-rings on your twelve ears, various flower garlands and diadems, pearled ornaments and nine-gemmed chains,
You wear the sacred investiture thread across your bejewelled chest and beautiful abdomen.
Your silken sash and girdle encircle your full waist, with a nine-gemmed diadem adorning your silken robes.
Your beautiful legs and ankletted feet produce a harmonious blend of melodious notes most pleasing to the ear.

55
O Rider astride the peacock, come quickly.
56
O Lord of the three letters, come!
57-63
O Lord who resides in Swamimalai and grants Darshan from therein, grant me, your child, your favour.
I turn to You for salvation and prostrate before Your Holy Feet in submission, protect me, O Lord, for my life is but Your own.

64-81
With your twleve eyes, protect your child!
Protect the face - O beautiful Vel
Protect the vibuthi adorned forehead - O pure Vel!
Protect the two eyes - O shining Vel!
Protect the two ears - O Lord of the Vel!
Protect the two nostrils - O good Vel!
Protect the thirty-two teeth - O piercing Vel!
Protect the tongue - O perfect Vel!
Protect the two cheeks - O brilliant Vel!
Protect the neck - O sweet Vel!
Protect the chest - O bejewelled Vel!
Protect the shoulders - O sharp Vel!
Protect the nape - O great Vel!
Protect the back - O Vel of grace!
Protect the sixteen rib bones - O youthful Vel!
Protect the stomach - O ever victorious Vel!

82-83
Protect the umbilicus - O benevolent Vel!
Protect the organs of reproduction and excretion - O good and beautiful Vel!

84 -92
Protect the two thighs - O great Vel!
Protect the knees and calves - O bright Vel!
Protect the toes and feet - O Vel of grace!
Protect the two hands - O Vel of mercy!
Protect the two forearms - O strong Vel!

93-104!
Grant that Lakshmi resides in my arms!
May Saraswati abide in my speech!
And may the Hridaya Kamalam (the ten-petalled lotus of the heart; the Jivatma's abode) be protected by the benevolent Vel!
May Ida, Puriggala, and Sushumna (nerve currents) be protected by the victorious Vel!
For as long as my tonue can utter your name (as long as I am alive), may your golden Vel come with the speed of lightning to protect me!
May Vachiravel protect me each day and night, everyday!
May He protect me in the early hours of the night, mid hours of the night, and predawn hours,
During dawn and dusk, protect me, O ever-vigilant Vel!

105-106
Without any delay, come O golden Vel to grant protective assistance!
Throw your merciful glance towards me and may your look destroy all my sins!

107-118
May You, O Lord, protect one from ghosts, spirits, and demons!
Reference is made to the different kinds of devils and spirits such as spirits that swallow infants, spirits and devils that follow maidens, the guardians of cemeteries and spirits of the forests.

119
At the mention of my name, may these (spirits, and demons) take to their heels with the speed of lightning!

120-135
This refers to charms, spells, and the practice of black magic.
May those who indulge in these shudder at the mention of my name (for I am your devotee and servant) and may they in humility bow before me (for you are my Lord and protector)!

136-148
May my love for You, keep them in chains!
May they shiver in fear, roll in agony, scream in terror, and flee in utter fear of me!
Protect me, O Lord, from the attacks of tigers, foxes, wolves, rats, and bears!
May these flee in fear on sight of me!
May I be relieved from the poisons from centipedes, snakes, and scorpions
If these deem to bite me!

149-157
May ailments such as sprains, strains, migrane, rheumatism, diseases due to excessive bile, fits, stomach ailments, lethargy, skin diseases, aches and pains, toothaches, and various other ailments of undefinable source, cease by Your Grace!

158-161
Grant me, O Lord, good relationship with all the fourteen worlds!
May both men and women be pleased with me!
May the ruling Soverign be pleased with me, I who adore thy great name!

162-171
You who originated from the waters of Saravana!
O Lord of the Vel, who is enshrined in brightness, whose holy feet are adorned with the melodious 'Silambu' (anklets)!
Muruha, you sever the cords of Samsaric birth!
Nephew of Vishnu and Lakshmi, who helped the Devas to protect the city of Amarapathi!
Lord Kantha, Lord Guha, O Lord of the brilliant Vel, who was nurtured by the Karthigai maidens!
Lord Skanda, who wears the garland of Kadamba flowers!
O Lord, you with your sweet Vel destroyed Kadamba and Idumban!
O Lord of Thiruthani, Son of Siva!
O Lord of Kathirgamam, weilder of the brilliant Vel!

172-175
O youthful Lord who abodes in Palani!
O Lord of Thiruvavinangkudi, dweller of the lovely Vel!
O Lord of Thiruchendur, who is adored as Sengalvaraya!
O Lord of Samarapuri, also known as Shanmuga!

176-191
For as long as the beautiful Saraswati, who has dark tresses, guards my tongue, I shall sing thy name.
O Lord and Father, I sang and danced, I danced and I sang in ecstasy.
I searched and longed for You from Tiruvavinankudi, that I might, with love, use this vibuthi which is your prasadam.
That I might, with your grace, break off from the bonds of Maya and attachment and attain bliss at thy lotus feet.
Bless me, O Lord Velayuthan, with love, that I might be showered with plenty and live graciously!
Hallowed be the Rider of the peacock!
Hallowed be the sharp Vel in His hands!
Hallowed be He who dwells in hilly abodes!
Hallowed be He with Valli!
Hallowed be He who has the cockrel as emblem on his flag!

192
Hallowed be He and may my poverty cease.

193-199
O Lord, whatever my shortcomings or failures, You as my Father and Guru, forgive me for them and bear with me!
Valli is but Mother, thus as parents, look upon me as your child, be pleased with me and shower me with Your love and blessings!

200-220
He who mediates on this kavasam daily, both morning and evening after cleansing, and with concentration and devotion on the kavasam and its meaning, reciting thirty-six times daily and who uses the vibuthi of the Lord will attain therein these benefits:

• The Devas of all eight directions will bless him.
• The Navagrahangal (astrological planets) will be pleased and confer blessings.
• He will be blessed with the 'sixteen wealths' at all times.

This Kanthar Sashti Kavasam, which is equivalent to Lord Murugan's Vel, if recited and used as a path, will confer great spiritual blessings on the aspirant:

• Truth, knowledge, and mukti will shine.
• Devils would not dare approach these devotees of the Lord.
• The evil will meet their end, while in the good, the feet of Murugan shall ever dance.

221-226
You who have understood my heart, of all the Lakshmis, You have given new vigour to Veera Lakshmi.
With the hands that killed Soorapathman, you have graced the twenty-seven Devas by granting them the gift of Divine Honey.
You Lord, have the ability to grant moksha (liberation from rebirth) and who as Guru Paran gave upadesha to Lord Swami Himself.
You, who resides in the Temple of Palani Hills as a child, at your lttle holy feet I prostrate.

227-238
O Lord of the Vel, You whose loving form has entered my heart and blessed me, praise be to Thee!
O Warlord of the Devas, praise be to Thee!
O Lord who captivated Valli, praise be to Thee!
He whose form is strong and dazzling, praise be to Thee!
He who conquered Idumba and Kadamba, praise be to Thee!
O Lord of the Vel, who is garlanded with vedchi flowers, praise be to Thee!
O King of the Golden Council in Kandagiri (a hill abode of Murugan), praise be to Thee!
I surrender at thy lotus feet!
I surrender to thee, Lord Saravanabava!
I surrender to thee, Lord Shanmuga!

 Kaala Bhairava is the fierce manifestation of Lord Shiva associated with annihilation. He is one of the most important deities of Rajasthan, Tamil Nadu and Nepal who originated in Hindu mythology and is sacred to Hindus, Buddhists and Jains alike.
He is depicted ornamented with a range of twisted serpents, which serve as earrings, bracelets, anklets, and sacred thread (yajnopavita). He wears a tiger skin and a ritual apron composed of human bones. Bhairava has a dog (Shvan) as his divine vahana (vehicle). Bhairavi is a fierce and terrifying aspect of the Devi who is virtually indistinguishable from Kali, with the exception of her particular identification as the consort of Bhairava.
Bhairava himself has eight manifestations i.e. Ashta Bhairava:
Asitanga Bhairava
Ruru Bhairava
Sanda Bhairava
Krodhana Bhairava
Unmatta Bhairava
Kapala Bhairava
Bishana Bhairava
Samhara Bhairava
Kala Bhairava is conceptualized as the Guru of the planetary deity Shani (Saturn). Bhairava is known as Bhairavar or Vairavar in Tamil where he is often presented as a Grama devata or village guardian who safeguards the devotee on all eight directions (ettu tikku). Known in Sinhalese as Bahirawa, he protects treasures. Lord Bhairava is the main deity worshipped by the Aghora sect.

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The origin of Bhairava can be traced to the conversation between Lord Brahma and Lord Vishnu recounted in "Shiv Maha-Puran" where Lord Vishnu asks Lord Brahma who is the supreme creator of the Universe. Arrogantly, Brahma tells Vishnu to worship him because he (Brahma) is the supreme creator. This angered Shiva who in reality is the creator of all. Shiva then incarnated in the form of Bhairava to punish Brahma. Bhairava beheaded one of Brahma's five heads and since then Brahma has only four heads. When depicted as Kala Bhairava, Bhairava is shown carrying the decapitated head of Brahma. Cutting off Brahma's fifth head made him guilty of the crime of killing a Brahmin, and as a result, he was forced to carry around the head for years and roam as Bhikshatana, a mendicant, until he had been absolved of the sin.
In the form of the frightful Bhairava, Shiva is said to be guarding each of these Shaktipeeths. Each Shaktipeeth temple is accompanied by a temple dedicated to Bhairava.

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Kalabhairava, the fearsome aspect of Lord Shiva, is the God who is the protector of Benares. Once Brahma insulted Lord Shiva and his fifth head teasingly laughed at Lord Shiva. From Lord Shiva came out the Kalabhairava (Black Bhairava) who tore off the fifth head of Lord Brahma. On the entreaties of Lord Vishnu, Shiva pardoned Lord Brahma. But the sin of beheading Lord Brahma followed Kalabhairava everywhere. Also the head of Brahma stuck to him. To keep away the sin and punishment which were chasing him, Kalabhairava entered the city of Benares. The sin could not enter the city. Kalabhairava was made as the Kotwa of Benares. Kalabhairava rides on a dog. A pilgrimage to Kasi is not supposed to be complete without visiting the temple of Kalabhairava.
Another story identifies Kalabhairava with Veerabhadra who cut off the head of Daksha the father of Sathi Devi, when he insulted Lord Shiva. Sathi’s body was cut into pieces and strewn all over India giving rise to Shakthi Peetas. Outside every Shakthi Peeta is the temple for Bhairava.
In another story, Kalabhairava is the form of Shiva who controls the growth and management of time. Whoever wants to spend, manage or ration their time in a proper manner should pray him.
He is also considered as the guardian of temples of Lord Shiva. After locking the doors of the temple of Lord Shiva, the keys are ceremonially offered to Bhairava.
This ashtakam is recited by the priests of the temple of Kalabhairava in Benares before blessing the devotee with a tap by the cane of Lord Kalabhairava.

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Lord Bhairav protects, removes all obstacles, cleans the soul with his sheer intensity and makes things favourable for a sadhak

The best way is to feed 11 dogs on every saturday evening or daily ( as per comfort of sadhak) . The dogs should be feeded halwa puri ( Indian bread with sweat dish ), all problems gets solved automatically by doing this. 

Who is Periyachi Amman ?

Periyachi is considered a "kaval deivam" or guardian spirit. Other male kaval deivams like Muneeswaran and Madhurai Veeran are considered her guardians. Periyachi, along with Jada-Muneeswaran, an aspect of Muneeswaran, are said to come on earth as a jodi (pair) to ward off evil spirits and guard the earth.Periyachi is said to punish women who do and say things to hurt others, and also punishes men who exploit women, by trampling them under her feet. She is also regarded as a protector of children.

Her fierce appearance is said to ward off evil spirits.

During the third month of pregnancy - among the Tamil Hindu diaspora, the ceremony of Punsavana ("foetus protection") is performed, along with prayers to Periyachi to guard the mother and child against the evil eye. 

After that during the seventh month, the Simantonnyana("bangle ceremony") is performed along with prayers to the goddess to ease labour pains and protect the mother and child during delivery.

On the 30th day after childbirth, in a ceremony at home, a black sari, non-vegetarian dishes and auspicious things are offered to the goddess. Women pray to her to avoid misfortune to a newborn baby and mothers are expected to pray to the goddess after a safe child birth. 

Then, on the first temple visit after childbirth, the parents dedicate their one-month-old babies to the goddess, placing the baby in front of the goddess on the ground or at her feet. The child's head has to be shaved and covered by yellow cloth. Everyone, except siblings of the baby, back off acknowledging the goddess's protection of the baby in the womb and for the first few months of its life. Then the priest performs usual rites to worship Periyachi. 

Worshipping the goddess for 12 Sundays by couples is said to grant them progeny..

Tuesdays and Fridays are considered to be special auspicious days to worship Periyachi and Muneeswaran.

A festival called Periyachi Puja is held in the Tamil month of Aadi (Aati) to honour the goddess. She is also worshipped in the Tamil month Thai. As part of her worship, an padaiyal offering, consisting of meat of the sacrificed animal as well as vegetarian dishes are presented to her and then given to devotees as prasad. Eating this prasad is believed to bring good luck and good health. During the period of the festival Thimithi, scenes from epic Mahabharata are enacted by the devotees and drama troupes. A week before the fire walking, they perform prayers to Periyachi. The prayer session is held to request her blessings upon the devotees and that no unpleasant incidents should happen during the festival. Periyachi is also worshiped as a household or family deity by devotees. She is also said to possess some of her devotees.

What is the significance of worshipping Shakti during nine days of Navaratri ?

1. History of Navratra

A) This vrat was advocated by Sage Narad to ShriRam, so that He could kill Ravan. After completion of this vrat, ShriRam attacked Lanka and finally killed Ravan.

B) The Goddess fought with the demon Mahishasur for nine days from Pratipada to Navami and finally killed him on the Navami night. Since then, She came to be known as Mahishasurmardini, the annihilator of Mahishasur.

2. Importance

A) Whenever the tamasik, demoniacal and cruel people become powerful and start troubling the sattvik, righteous humans, the Goddess incarnates to reinstate Righteousness. This is the vrat of this Deity.

B) During Navaratra, the Goddess Principle is a thousand times more active than usual.

3. Method of performing the vrat

In several families, this vrat is undertaken as a family tradition. This vrat begins on Ashwin Shukla Pratipada.

O Mother ! You are the personification of all that is auspicious, You are the benevolent form of Deity Shiva, You bestow Shakti (Divine Energy) and help people abide by Dharma, beget wealth, fulfill desires and Moksha; You are worthy of being surrendered to. Three eyes adorn You. O Narayani Devi, I pay obeisance to You !

A) In a sanctified place in the house, a vedi (sacrificial fireplace) is constructed and the Goddess with eight arms seated on a lion and the Navarna yantra are installed. Beside the yantra, a pot (also known as ‘ghat’) is installed and puja of both the pot and the Goddess is performed.

B) In the festival of Navratra, as per the tradition, rituals of ghatasthapana and mala-bandhan should be performed. A square base with height equal to that of two fingers should be prepared with sand brought from a farm and (five or) seven food grains should be mixed in it. These seven food grains are barley, wheat, sesame seeds, lentils, grams, rale and save (foodgrains found specially in Maharashtra).

C) In the pot of sand or copper, substances such as water, gandh, flowers, durva, akshata, betel nut, five specific leaves, five gems or coins should be put.

D) If one does not know the Vedic mantras for installation of the seven food grains and the kalash (signifying Varun, the Deity of rain), then mantras from the Purans should be recited. If one does not know even these, then one should say ‘I offer’ ‘समर्पयामि (the name of the substance offered)’ and chant God’s Name. A garland of flowers should be tied in such a way that it reaches inside the pot.

E) A kumarika (virgin) is worshipped daily for nine consecutive days and is offered meals. A married woman signifies manifest energy while a kumarika represents unmanifest energy. Since some amount of manifest energy is utilised in a married woman, the total energy in a kumarika is more than that in a married woman.

F) ‘The festival of Navratra is celebrated according to one’s financial capacity and ability, with various programmes including akhand deep-prajvalan (continuous burning of a lamp), Chandipath (recitation of verses of the Goddess), Lalita-puja (ritualistic worship of Lalita) and Saraswati-puja (ritualistic worship of Saraswati), fasts, keeping awake as a ritual etc.

G) Even if a devotee is fasting, naivedya should be offered to the Goddess as usual.

H) During this period, as part of good conduct one should not shave, should observe strict celibacy, should not sleep on a bed or mattress, should not cross the border of the village and should not wear footwear.

I) Attributing significance to the number of the day in the Navratra, some observe it even on the last day; although according to the scriptures it should be concluded on that day. On that day, after the prasad in the form of food is served to people, if time permits then all the Deities should be removed, abhishek performed and shodashopchar-puja performed. If there is no time, then the abhishek and puja of all Deities should be done on the following day.

J) During the immersion of the idol of the Goddess, the germinated seeds are offered to Her. Women carry those small plants for immersion, as the Goddess ‘Shakambhari’, on their heads.

K) When installing and concluding the Navratra, it is necessary to sanctify the Deities. As usual lemon, bhasma etc. are substances used in the abhishek. One should not use rangoli or powder used to clean vessels for the abhishek.’

L) Finally the installed ghat and the Goddess should be immersed in flowing water.

M) In any religious ritual like Navratra, when a lamp is lit continuously as a part of puja, if it blows out because of the wind or due to lack of oil or carbon formation etc. those causes should be corrected and the lamp should be lit again. As penance, the Name of the presiding Deity should be chanted one hundred and eight or a thousand times.

N) Pray to the Goddess thus – “O Goddess, we have become powerless, attached to Maya (The great illusion) by pleasure and sensual enjoyments. O Mother, be the source of our strength. With Your strength we will be able to destroy evildoers.”

O) Blowing into the pots: On the day of Ashtami, women worship Goddess Mahalakshmi and blow into the pots.

P) Regional variations: In Gujarat to symbolise the matrushakti during Navratra, a deep-garbh (lit lamp placed in an earthen pot with many openings) is worshipped. The word garbha-garbho-garbo or garba deleting the word deep became prevalent because of the ‘deep-garbh’ worshipped during the nine days, to represent female reproductivity.

4. What is the significance of 
worshipping Shakti during nine days of Navratra ?

The word asur is derived from ‘असुषुरमन्तेइतिअसुर:|’, meaning ‘the one who remains engrossed only in enjoying life and in the indulgence of pleasure of the objects is an asur (demon)’. Such a Mahishasur is present in each human heart. And he has taken control over internal Divine qualities of the human being. It is necessary to perform puja of Shakti to become free from the trap of Mahishasur, by realising the illusory form of this Mahishasur. Therefore, Shakti should be worshipped in the nine days of Navratra. This victory is celebrated on the day of Dashami and is called Dussehra.

5. What Name should we chant during Navaratra ?

According to one school of thought, Shri Mahakali is worshipped on the first 3 days to reduce the Tama component in ourselves. The next 3 days, to enhance the Raja component, Shri Mahalakshmi, and on the last 3 days, to intensify spiritual practice, Mahasaraswati is worshipped. Chant Names of these Deities during these days.

6. Curb malpractices during Navratri 
and preserve the sanctity of the festival

In ancient times, during the Garbha dance, songs of the Goddess, Krushna-lila and compositions of Saints only used to be sung. Today, this collective dance worship of God has acquired a distorted form. The Garbha is danced with obscene body movements and to the tunes of film songs. There are instances of chewing tobacco, alcohol consumption and noise pollution at the site of the puja of the Goddess. These malpractices are harmful to our Dharma and culture. Today, putting an end to these is a part of abiding by Dharma.