Kali - The Mother

Written by Swami Vivekananda

The stars are blotted out,

The clouds are covering clouds.

It is darkness vibrant, sonant.

In the roaring, whirling wind

Are the souls of a million lunatics

Just loosed from the prison-house,

Wrenching trees by the roots,

Sweeping all from the path.

The sea has joined the fray,

And swirled up mountain-waves,

To reach the pitchy sky.

The flash of lurid light

Reveals on every side

A thousand, thousand shades

Of Death begrimed and black-

Scattering plagues and sorrows,

Dancing mad with joy,

Come, Mother, come!

For terror is Thy name,

Death is in thy breath,

And every shaking step

Destoys a world for e'er.

Thou Time, the All-destroyer!

Come, O Mother, come!

Who dares misery love,

And hug the form of Death,

Dance in destruction's dance

To him the Mother comes.

Three aspects of Mother Divine - Symbolised by Navaratri Festival

(The following are excerpts from a long letter written by Swami Chinmayananda from Uttarkasi on 20th October 1950, which happened to the Vijaya Dashami Day. This letter appears in "Glory of the Mother" published by Central Chinmaya Mission Trust. http://www.chinmayamission.com/publication-detail.php?id=409
The letter, though long, is definitely worth reading. - Admin)

Religion without philosophy is superstition. Philosophy without religion is mere theory. And nowhere is the wedding of these two so perfect and enduring as in the great religion of Hinduism.

Religion, everywhere, includes three sections: the ritualistic forms and symbols, the mythology and the philosophy. These three are three stages regular, systematic, measured and graded. A deluded jiva (embodied soul) is to be taken from the first, through the second to the last. Since the first two are preparations for the third, the previous ones also must have for their basis the essence of the last. This is true in Hinduism. All our rituals and mythology represent the truth of Vedanta. Self-realization through a constant God-consciousness is the message, be it in the ritualistic stage or in the mythological stage of evolution.

In this light let us view Navaratri, the nine day's Devi Puja and the glorious end of it all on the tenth day, the Vijaya Dasami. What do we do in these nine days? Every house is cleaned, and there is an air of festivity in the entire village or town. Each house is converted for these ten days to serve as a temple. For ten days there is regular pujas, kirtans, songs, and reading of the spiritual books.

Now what exactly is the procedure? These nine days are divided into three sections, each three days; the first three days are dedicated for Durga or Kali, the second for Lakshmi (the Raja Rajeshwari) and the last three days for Goddess Saraswati. The nine days' puja ends in the great festivity and joy inexpressible, on the tenth day - the Dussera Day, the Vijaya Dasami Day. Thus the ritual, with forms and symbols - "the burning of the Devil" at the dawn heralds in the Vijaya Dasami, and the merry laughter and joyous feasting.

"It is all very well. At best it is a crude communal festivity, once a year, just after the harvest season is over for the winter." This is the opinion generally of the blind, college-trained-illiterates of our young brethren! In this age of intellectual idleness, the generation has neither leisure nor the spirit of enquiry to make them think and understand. All their thinking is done for them by the editors (and) the news reporters.

But let us be honest to ourselves and make an investigation into this exact ritual, most popular even today among us. Some light may come out of all honest and persevering enquiry.

WHAT THEN DO THESE NINE DAYS OF CELEBRATION MEAN?

The first three days we invoke Sri Kali Mata: Mother Durga. Durga is the "Power Terrible" that manifested out of the Unmanifested Eternal which is paripurna, (full or complete in all respects) and so has in THAT all powers. "Mother Terrible" took the "form dreadful" to kill and end the rakshasas (devils) that were roaming about the world of men, tyrannizing over the faithful, the devoted: the divine sadhakas (spiritual seekers). This is the story in a nutshell as we read it in the Puranas. The Puranic stories are all, Chinmaya repeats, all figurative voiceless truths of the Upanishads, the Brahma Sutra and Gita - the great oceans of the highest philosophies in the world.

Puranas are written for the crude and uncultured to grasp. It entertains, flares up imagination, kindles faith, and makes the reader live a life of righteousness and enduring values of love and dharma.

Yes. Surely, man, the imperfect, the bound, the sorrowful, has a thousand enemies within. He is riddled with negative thoughts, fears and yearnings. There are desires, passions, lusts, hopes, vanities, anger, greed, selfishness, jealousy, meanness, prejudices and hatreds - just to mention a few of the most terrible. If the sadhaka has to get rid of these lawless villains within, in Mother Kali's krpa (mercy) these tyrannous monsters are to be annihilated. No amount of soft persuasion can be of any avail with them. The force of Sri Rudra must be applied. There must be a deep, determined, adamantine resolve, and a fight royal within, as bloody as the Kali's ferocious dripping-sword; and unless the sadhaka is ready to wear about his neck the skull-garland of these murdered false values, there can be no peace or order in the within. So then, the first three days - representing the initial stage of a sadhaka who has started on his pilgrimage to freedom and perfection - are the invocation of the Mother Terrible. This power is also in us; it is only a question of invoking it. The self within is omnipotent; every power is in it. Only invoke any power you want, it will manifest according to the degree of invocation. In your chair and table is fire! Only it needs invocation; set fire: tend it: nourish it until it is well set - thereafter the whole house can be brought down by that very chair on which you are so comfortably sitting now! Just look around: the almirah, the windows, the doors, the table, the shelf each containing some thousands of calories of heat. And yet, when not invoked, you are comfortable with them: yet, all the same, the fire is full-packed in them. Invoke the fire, and what a terrible conflagration! What a terrible heat!

So also the Self has all the powers in it. When we know the trick of invoking whatever power we want at will out of it, we are the masters of the Self. Supreme perfection is only in the Lord, the Self. To become the Lord is the state of the Absolute from where there is no return. He who has attained this state is a jnani.

Thus, as we have seen, the very first stage in self-perfection is to invoke the Mother Terrible, to help us by eliminating from within us all negative forces all weaknesses. It is these that have removed us from ourselves: the Supreme Paramesvara svarupa which we all really are!

Now a mere elimination of our weaknesses in itself is no achievement permanent; for, if the bosom is thus empty, they will again enter by the "back doors".

So then, we must understand that though we have to eliminate many wrong trends of thinking, acting, feeling and asserting that are now with us, we have to also side by side invite in, plant well, cultivate, collect or learn new healthy enduring values. In short, mere negative sadhana (spiritual practices) alone is of no avail; we must equally emphasize the positive side in our right effort: then only the purushartha (four factors necessary to make life full - dharma or right action, artha or wealth and happiness, kama or desires and aspirations and moksha or spiritual realization which is the ultimate goal of all existence) becomes complete and whole. Not only strive to assert that "I will not be dishonest" but in the same breath, as it were, we must assert "I will be honest at all costs".

Fear is meaningless. I am not afraid of anything - I am Courage Absolute. I am He: He am I. I am courageous. Nothing is or can be there which can frighten ME.

By such an invocation of the positive, we grow! This growth is the next stage that should follow the efforts at elimination and self-purification of the sadhaka. And this is the meaning of worshipping the Goddess Raja Rajeshwari, Sri Maha Lakshmi, the lady of all aisvarya (divine wealth).

In the first three days through the "Power Terrible" we have met, fought and killed the devilish tendencies in us. The rakshasic forces have been won over. This period of war is immediately - and even side by side followed by the constructive efforts at the organization of order and security by patronage of order and security by the patronage and growth of the Divine Forces in us. Lakshmi is not the Goddess of rupees and paise. She is the Goddess of Aishvarya: Daivi Sampatti, divine wealth. She is the embodiment of Love, charity, kindness, devotion, peace, tranquility, honesty, courage, faith, and mumukshutvam (desire for liberation).

These are to be engendered, and the vacancies created by the elimination of the negative qualities must be filled in by these positive traits.

Hence the Lakshmi Puja for three days following Kali Puja of the first three days! How pregnant!

When a jiva on his march has thus purified himself, and gets recharged with the Daivi sampatti (the divine wealth), he is a fit adhikari - a fit student - to be initiated into the philosophical side of religion. He is told of the supreme Reality, the state of sat-chit-ananda (absolute Knowledge, absolute Existence, absolute Bliss, the padvi (state) of sivoham the becoming of the Lord, the merger of the jiva to become Mahesvara, the final waking from this dream of samsara into realization that "I am the all-pervading knowledge in itself. Pure existence beyond time, space and causality - where the experience is I am God". This knowledge is the last and final stage in the evolution of man. There the mortal rises to become immortal. Death has no more strings for him - beyond death, beyond birth, beyond maddening cruelties of dharma and adharma, pleasure and pain, heat and cold, success and failure, love and hatred. The sadhaka drops his deluded conception "I am a man, devotee", and realizes, remembers - I am He (Nitya-mukta-chinmayoham!)

With the jnana (knowledge) that I and Siva are one - I in Siva - Siva in me - Siva is jagat – jagat is naught but in Siva - Siva alone is "I am": the man has risen to Godhood. Jnana is the last stage through which sadhaka - the bhakta (devotee) walks to reach this native house of his, the Param Padam ( Supreme State) - stage of absolute Perfection.

The Goddess of Jnana is Devi, Mother Sarasvati. Her veena is tuned within when the heart strings are polished off it's clogs - the asuric sampatti, non-divine traits. In the resulting peace, the bhakta sees his Lord in the peaceful, purified within. The soft floating tunes waft from within as the Lady of the veena passes Her tender fingers blessingly over thy heart-strings. The Siva bhakta melts in that music of the within and becomes one with Siva!

Now "I am He, He am I ". This is the great victory . . . . .the total victory, the VIJAYAM.

Thus in nine days, in three stages, even the ignorant is made to go through the right invocations in their required sequences of worship, and on the tenth day, make a huge bonfire of the devil, the samsarin in me - the mortal, who dreamt, and wept his dreams.

Now you know everything. As a Guru, Chinmaya has initiated you to the vidya supreme - the para-vidya. You are told about the destination - you are told about the route. Enough "means-to-go" have been placed at your disposal.

SOURCE : https://www.facebook.com/SwamiChinmayananda

150th Birth Anniversary of Swami Vivekananda

Swami Vivekananda needs no introduction, for his is a household name in India. Swamiji was one of the greatest spiritual leaders of the modern world, a great lover of humanity whose unconditional love extended to all people without any distinctions of caste, class, creed, race, region or religion. Swami Vivekananda is also remembered as a great patriot, the first cultural ambassador of India to the West, who raised the prestige of India in the eyes of Western people and changed their views about India with the compelling force to truth.

Swamiji was the first great leader of India to diagnose the cause of India’s downfall as the neglect of the poor, downtrodden masses of India, and to declare boldly, “No amount of politics will be of any avail until the masses of India are once more well educated, well fed and well cared for.” Indeed, he was the first spokesman for the poor in India and coined the word “Daridranarayana” which was given currency later on by Mahatma Gandhi.

Swami Vivekananda was the great awakener of the Soul of India in Modern times, whose magnificent personality and electrifying words infused faith and courage, love and sympathy, service and sacrifice in the hearts of millions of Indians. Swamiji was one of one of the builders of Modern India whose words and deeds profoundly influenced the lives and thinking of the great founding fathers of Indian Independence like Mahatma Gandhi, Jawaharlal Nehru, Subhash Chandra Bose, Rajagopalachari and others.

Swami Vivekananda made important contributions to the modern world. First comes his contributions to Hinduism. Formerly the deep truths lying in ancient Hindu scriptures like the Upanishads were beyond the reach of ordinary people. It was Swami Vivekananda who interpreted those sacred scriptures in the modern idiom and made them available to common people. Before Swamiji came, Hindu sects were quarrelling among themselves. Swamiji showed that all Hindu sects have certain common principles and, on that basis, Swamiji brought about unity among Hindus. Swamiji’s contributions to the creation of modern India has been acknowledged by the great political leaders of pre-independent India.

Swami Vivekananda was one of the great thinkers of the modern world, and has made important contributions to the world thought also. Swamiji’s message of potential Divinity of the soul, faith in man’s inner Self as the source of infinite strength, morality, freedom and joy; his message of seeing God in all, work as worship, service to man as service to God; his

message of synthesis of yogas and all-round development of human personality; his message of harmony of religions, harmony of religion science, harmony of the East and the West—this is precisely the message that the present world, especially the youth of our country needs.

Above all, Swami Vivekananda, in spite of his own individual greatness, in spite of the fame and adoration that he received in India and in the West, regarded himself only as a humble messenger of his Guru and Master, known to the world as Sri Ramakrishna Paramahamsa. This humility, this utter faith in the Guru, and his devotion to God, his love for India, love for humanity and dedication of his life to the service of suffering people, have set a shining example for modern man to emulate.

Needless to say, the 150th birth anniversary of such a great personage as Swami Vivekananda needs to be celebrated in a fit and proper manner appropriate to his universally respected stature as a world teacher, thinker, leader, prophet, pathfinder and benefactor of humanity. The Ramakrishna Math and Ramakrishna Mission are gearing up for this.

Mookambika Devi Temple,Kollur

O Mukambi Devi!
O Goddess of learning.
Beauty’s Grace
Shines in Thy face.
Dwell always in my tongue.
Give me Tushti, Pushti, Vidya.
Thou art the only refuge,
The only object of adoration.
Thou art Brahma Sakti.
Adorations unto Thee
OM Aim Saraswatiyai Namah.

Kollur is a tiny hamlet in southern Karnataka lying on the banks of Sowparnika. It is here, in the lap of the Kudajadri hills that Mookambika, the goddess of vidya, resides. The Great trinity and the Parasakti together create the unified energy field of this temple.Mookambika temple is an ancient temple located at Kollur in Karnataka. Kollur is about 135 away from Mangalore. And is easily accessed from Tamilnadu, Kerala and Karnataka by train and road.

The Mookambika Devi Temple of Kollur, dedicated to Mookambika Devi, is one of the most prominent shrines for people in the state of Karnataka and Kerala, India. Located at a distance of 147 km from Mangalore in the picturesque surroundings presented by the banks of the river Sauparnika and the lush green Kodachadri hill, the temple attracts millions of pilgrims every year. The temple holds immense relevance for the devotees as it is associated with revered Hindu saint and Vedic scholar Adi Shankara. It is believed that Adi Shankara perceived the idea of having a Mookambika Devi temple at Kollur and himself installed the idol of deity in the temple some 1200 years ago. People have high faith in Mookambika Devi Temple as Goddess Mookambika is regarded as a manifestation of Shakti, Saraswathi and Mahalakshmi. In fact the Temple of Mookambika Devi is one of the 'Seven Muktisthala' pilgrimage sites in Karnataka which are Kollur, Udupi, Subrahmanya, Kumbashi, Koteshwara, Shankaranarayana and Gokarna.
The Mookambika Devi Temple stands at the bottom of the Kodachadri peak. The deity is in the form of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed metal) of the Goddess on Shree Chakra is stated to have been consecrated by Adi Shankaracharya during his visit to this place. It is believed that the original place of the goddess is on top of Kodachadri Peak (3880') and as it was very difficult for ordinary people to trek all the way to Kodachadri, Shankaracharya reestablished the temple at Kollur.There is an exquisite sculpture ofPanchamukha Ganesha here.
Kollur is regarded as one of the Seven Muktisthala pilgrimage sites, of Parashurama Kshetra, in Karnataka which are (Kollur), Udupi, Subrahmanya, Kumbashi, Koteshwara, Shankaranarayana and Gokarna.

Other deities in the Kollur Mookambika temple include Shri Subramanya, Shri Partheeshwara, Shri Panchamukha Ganapathi, Shri Chandramouleeshwara, Shri Pranalingeshwara, Shri Nanjundeshwara, Shri Anjaneya, Shri Venkataramana, Shri Thulasi Gopalakrishna.
During the Navarathri celebrations in November, the temple is crowded with devotees. Janmashtami or Krishna jayanthi is also a popular festival here. It is believed that the Swayambu Linga appeared on this day.
Vidhyarambha or the initiation of small children in the letters of the alphabet of their mother tongue is carried out in the Saraswathi mantapa on the last day of the Navarathri festival. However Vidhyaramba can be conducted on any suitable day at the temple. Annadhana is offered as a free offering to the devotees every afternoon and in the evenings.


History Of Kollur Mookambika Temple, Karnataka


The history of Kollur Mookambika temple states that there lived a demon named Kaumasura who was unleashing a reign of terror upon all the gods with his special power given by Lord Shiva. When all the gods were trying their best to stay away from his vicinity, Guru Shukracharya brings good news to the gods that this demon would face death by a woman, that is Parvathi Devi. Knowing this Kaumasura undertakes severe penance, Lord Shiva asks this demon to ask for the boon, sensing grave danger if he his offered the boon, this goddess of speech makes this demon dumb.

Hence this Kaumasura came to be known as Mookasura (mooka means to be dumb). Thereafter Devi mobilised all the powers of the gods and then this demon was killed by Kollur Devi Parvathi. She was hence forth called Mookambikai. This place where Devi killed Mookasura is known as Marana Katte.

The Kollur Devi thereafter became the deity of this place offering her blessings to all who sought her. She poses with all her radiance along with the shank and chakra in both her hands sitting in the padmahasana posture.
Suyambulingam at Mookambika temple
The Suyambulingam at Sri Mookambika temple is said to have come into existence when Parameshwara drew the chakra with his toe. This chakra is believed to be the Udhbava linga which has drawn its strength due its proximity to all divine beings. It is also very sacred since Kollur Devi is supposed to be merged with this Suyambulinga and that has made her acquire great power.

Here she is said to have formed part of Lingam along with Lakshmi and Saraswathi on one side and Lord Brahma, Vishnu and Parameshwara on the other side. Apart from this there is also an carved image of Shiva said to be injured by during the clash with Arjuna known as Kiratharjuna and this is on the right side of this Suyambulinga.

Adhi Shankaracharya is believed to be instrumental in Devi Mookambika taking this place Kollur as her abode. It is this place near the bank of Souparnika river that Adhi Shankarar stopped to fix the Chakram and on above it placed the Devi and this forms the central idol behind the Linga. This temple has been patronized by many ancient kings who donated many precious jewels to Sri Kollur Devi and they are still adorned by her. Many other hindu kings have also donated to this temple since it was believed to be the state temple in those days.



Sanctum of Kollur Sri Mookambika Temple

The history of idol installation at Kollur Mookambika temple is nearly 1200 years old. King Halugallu Veera Sangayya is said to have laid the valuable stone to cover the inside premises and this was done by him under the instructions of Rani Chennamaji. The temple comprises of the sanctorum, a hall and the Lakshmi Mantapa at the rear. This Lakshmi Mandapam has four pillars and it is about 135 feet long. These four pillars are adorned with splendidly carved images of Indian deities.

The beautiful sculptures are figurines of various Gods and Goddesses such as Vinayaka or Ganesh, Subrahmanya, Naga, Mahishasura Mardini and the mother goddess or Devi in various forms. The Garbagriha at this Kollur temple is contemporary and artisitic in value. A huge deepasthambam stands tall with its base like a tortoise’s head. This Deepasthambam has 21 beautiful concentric circles which appear very divine and similar to that of Makara jothi when all the lamps are lit and viewed from distance.

The Navrathri festival begins with an invocation to Lord Ganesha who is on this pillar. As we move inside the corridor beyond the Garbhagriha there are four types of idols of Ganapathi. Among them are Dasa bhuja Ganapathi and Balamuri Ganapathi which is beautifully sculpted using white marble.

Then there is an image of a serpent that is worshipped by all Devi’s devotees in order to wade off the evil effects of Sarpodosa and other doshas. And it is believed that when touched while offeringprayers, the devotees are said to be blessed with good fortune.

The outer side of the pradikshana we see the idol of Lord Muruga followed by the idol of Saraswathi, Pranalingeswara, Prartheshwar and Mukya Prana. This Mukya Prana is placed just opposite to Veerabadrasamy shrine to strike a balance for its dangerous appearance. This Veerabadrasamy is said to be the presiding deity here.


Temple Pooja schedule

5.00 am        Temple nada opens. Nirmaalyadarshana
6.00 am        Usha pooja
7.30 am        Mangala aarathi
8.30 am        Bali
11.30 am      Uchcha pooja
12.00 pm      Maha naivedya
12.30 pm      Maha mangala aarathi
1.00 pm        Bali
1.30 pm        Nada closes
3.00 pm        Nada opens
6.00 pm        Pradosha pooja
7.00 pm        Salaam mangala aarathi and naivedyam
7.30 pm        Mangala aarathi
8.00 pm        Bali mangala aarathi
8.30 pm        Bali utsava. Ashtavadhaana pooja in the Saraswathi mantapa
9.00 pm        Kashaaya mangala aarathi. Temple nada closes.


Ornamental jewels of Sri Devi Mookambika
There is vast collection of jewels at the temple received as gifts of acknowledgement from the community of devotees who have realized their dreams and desires with the blessings of the Goddess. Of the various jewels of the Devi, the one in emerald is very valuable. Emerald represents knowledge. This temple has two processional deities of gold. One is offered by Rani Chennamma as a substitute for the missing original one. But subsequently the missing one was found and thus there are two processional idols. Former Chief Minister of Tamil Nadu, Sri. M.G.R. gifted a gold sword, which weighs one kg and is 2½ feet long. The former Chief Minister of Karnataka, Sri Gundu Rao has gifted a similar type sword made of silver. The facial mask of Goddess Mookambika is completely made of gold and gifted by Vijaya Nagara Empire. The gold face mask of Jyothirlinga gifted by Chennammaji of Keladi is another unique ornament.

Sowparnika River

The two rivers Agnithirtha & Sowparnika which flow in the sanctuary of mookambika descend from Kodachadri hills. The wee spring of cool water situated in between the temples of Kalabhairava and Umamaheshwara is the source of river Sowparnika. Legend says that Suparna (Garuda) did a penance on the banks of this river praying to the Goddess for the abatement of his mother Vinutha's sorrows. When the Goddess appeared before him, he prayed that the river be henceforth known after him, Suparna, and therefore came to be called as Sowparnika. At the location where he is said to have sat in penance, there is a small cave even today which is known as "Garuda's Cave".

This holy river takes birth at the Kodachadri and flows up to the edge of Anthargami (now oluru) region where two more streams called Bhrungisha and Pippalada join it. Then it flows westward, surrounding Kollur in the name of "Sampara", and proceeds to join the sea near the temple of "Maharajaswamy" (Varahaswamy) at Maravanthe. It is believed that river absorbs the elements of 64 different medicinal plants and roots as it flows, therefore it cures all the diseases of those who bathe in it. Hence a bath in this river assumes significance and is considered sacred.


Festivals In Mookambika Temple


The Pancha Pooja and Thrikala Bali festivals are important festivals of the Mookambika temple.

Nithyothsavam – Every day ritual

Nithyotsava ritual is performed everyday at Devi Mookambika temple. Janmastami announces the birth of Lord Krishna. From then on till Navrathri every year, various rituals are followed at the ancient Mandapam. Sri Mookambikai is taken on the palanquin around the temple and thereafter ashtavadhana seva is conducted at Saraswathi mandapam that which is located inside the temple.

Varothsavam - Weekly ritual

Every Friday, at around six p.m. between Janmashtami and Navrathri, varothsavam celebrations are held. Before the Pradoshakala pooja the Devi Mookambika’s idol is carried to the olaga mandapam in the north. Here the ashtavadhana seva is offered to the goddess Mookambika.

Pakshotsavam – Fortnightly ritual

This fortnightly ritual involves carrying the deity on all new moon days and full moon days. After the night bali pooja the Devi’s idol is carried to the Saraswathi Mandapam located on the west. This street procession is rigorously followed and there after the idol goes back and the Kashaya Thirtha is given to the devotees.

Varshika Uthsavam – Annual ritual

Every Year in the month of March, the annual ritual is observed at this glorious temple and it is celebrated for ten full days. On the moola nakshatra day the Brahma Rathothsava is undertaken for Kollur Devi.



Kollur Mookambikai temple celebrations


On the first day the flag is hoisted soon after the Punya kala rites.

The second day at about five in the evening the Kollur goddess is taken around the village known as Grama pradhakshina in Kannada. Followed with night bali and after the ashtavadhana seva the procession is taken to the Saraswathi mandapam on the peocock chariot.

The third day program is the taking Devi to the Saraswathi mandapam in the north known as Toppalu Katte, night ritual Dolarohan, then pooja is performed for Mookambika and taken to the west side of the Sarawathi mandapam and ashtavadhana seva is performed.

Fourth day celebrations commences with the Katte pooja held at Sri GopalaKrishna temple. There after the night ritual follows with the Sri Mookambika being taken on the chariot Pushparatham to the Saraswathi mandapam on the west side and the ashtavadhana pooja is performed.

The fifth day ritual, Sri Mookambika is taken on the Rishaba Vahana to the Saraswathi mandapam in the west and Ashtavadhana seva is offered for devotees. In the day the goddess is taken in procession to the Gopalakrishna temple.

On the sixth day the procession to Patelara Katte at Balegadde begins at the day and the night ritual begins with the Kollur Devi being carried on the Gaja vahana to the Saraswathi mandapam in the west.

The seventh day program starts with the taking Kollur Mookambika Devi to the Saraswathi mandapam on the west side after the Pradosha pooja and glorious Rangapooja is performed. The night Bali follows where the Mookambika is taken on the Simma Vahana again to the Saraswathi Mandapam in the west for pooja and Ashtavadhana seva.

On the eight day the Maharathothsavam Odu Bali and the Brahma Ratha Arohanam is performed at 11.30 in the morning. The evening procession starts with the Brahma Ratham taken to the Saraswathi Mandapam at around 5 o clock in the evening in the west side.

Choornothsavam, okuli, Avabhritha Snanam at the Sauparnika are all part of the ninth day celebrations. The roving ceremony known as Theppothsavam and Miruga bette happens at night and then followed by pooja for Kollur Mookambika seated on the horse back and this function starts at around night 8 O clock until the next morning 8 O clock.

The tenth day celebrations start with Poornahuthi conducted at the north eastern side Yagashala and followed by the lowering of the flag known as Dhawaja Avarohana.


Navarathri Festival

Navarathri festival at Kollur Mookambika Temple is considered to be the most auspicious time to offer prayers to goddess Shakthi and its other forms. Millions of pilgrims visit the temple on these nine days. In South India, it is a belief that Vijayadashami is an auspicious day for small children to start their education called Vidya Arambam, hence pilgrims throng the temple from 4 am onwards for aksharabhishekam.

Navarathri begins with Mahalaya Amavasya and this falls in the October month and it coincides with the lunar calendar. The first day ritual or celebration starts with the Punyaha Kriya, Ghata Sthapana also known as Navakshari Kalasha, followed by Kalpoktha Pooja and Suvasini Pooja. On the fifth day the Lalitha Vrutha commences. Days other than the above Kalpoktha pooja, Suvasini pooja and Ranga pooja are conducted. The eight day is said to be the Durgashtami. Mahanavami falls on the ninth day and it is considered to be the most important day among all other days of the Navarathri. On this day Maha Chandika Yaga and pushparathothsavam are performed. During the procession of the Kollur Devi coins are thrown from the Pushparatham and those devotees who happen to get these coins are said to have the divine blessings of Sri Mookambikai. After this ceremony Udbhava lingam or Abhisheka is showered with Navakshari Kalasha. Kadiru habba, Navanna Prashana or meals made of new rice harvested, Vijayothsava and Vidyaramba are coducted on this Vijayadasami day along with the procession to Shukla thirtha. On this Vijaya dasami day Vidyarambam starts at 4’O clock in the morning.



How to reach Mookambika Temple - Kollur

By Road 3 hrs Approx

Mangalore city is only 50 km away from Udupi. Express buses ply between Mangalore to Udupi at regular intervals.From udupi we can reach Mookambika Temple - Kollur by bus from Udupi.

By Train    The railway station at Udupi falls on the Konkan Railway network and there are trains to most major cities of the state.From Udupi we can reach mookambika temple by bus or by taxi easily.

By Air    The nearest airport is the Mangalore airport located at Bajpe, 60 km away from Udupi. There are 2 flights daily from Mumbai,Bangalore and from other parts of India.From their we can reach Kollur Mookambika Temple by car.

"Sarva mangala mangalye,. Sive sarvartha sadhike,

Sharanyethryambake Gowri,. Narayani Namosthuthe!"