Narakacatūrdaśī is also known in Hindi as Kālīcaudas. Naraka means “hell”, and it’s because on this day we honor the release from our inner and outer hell. In some traditions, we specifically honor the freedom of women from all forms of oppression, torture, and assault. It is a day of deep purging and liberating of anything which is not in alignment with Śrī, with dharma.
There’s a powerful story behind this day:
Once upon a time, there was a demon named Bhaumāsura, who was also called Narakāsura because he created hell everywhere he went. He had acquired a boon that no man could ever kill him. He was a monster in every sense of the term – in particular, he liked to kidnap, rape, and torture women, especially those of noble birth. Over the years, he had imprisoned 16,000 women in a special jail he had built, where he was able to inflict unspeakable horrors upon them everyday. Their families had tried to rescue them in vain – he destroyed anyone who attacked him. In time, the families gave up, reconciling them to the fact that they were as good as dead, forgotten to the world.
The women, however, were brave, and dharmic, and each one prayed to the Lord for rescue and salvation. So intense and deep were their prayers, that they penetrated the heart of Śrī Kṛṣṇa himself. At the time, he was relaxing with His wife Satyabhāmā. When she saw the sadness in His eyes, she asked Him what was wrong. He shared the situation with her – that these women were suffering, but only a woman could free them. As soon as she heard this, she jumped up and said, “Well, let’s go free them!”
So they gathered the army and headed towards Narakāsura’s castle. Śrī Kṛṣṇa’s army fought with great might, and were just barely able to hold Narakāsura and his equally mighty army at bay through the day and night.
At the right moment, around 3 am, Satyabhāmā – who was not a trained warrior, but had a courageous and just heart – suddenly charged towards the demon, and managed to kill him. They then set about freeing the women, who were weeping with gratitude and relief.
As the Lord and Satyabhāmā prepared to leave, however, the women begged them to stay. After all that they had been through, they knew that none of the nobility or their old society would accept them again. After so much suffering, the additional tragedy was that they had nowhere to return to.
Satyabhāmā, who knew the vastness and depth of divine love and protection, suggested to Śrī Kṛṣṇā that he marry them, so they would be honored and received as divine queens. By marrying the Lord, each woman would not only have a new home and life, but a much more magnificent one than she had before.
Lord Kṛṣṇa, who IS dharma, sought to fulfill the dharma of a husband by giving each woman his undivided attention and love. In order to do so, He replicated himself 16,000 times. He then married each woman according to Vedic rites, built her a beautiful palace, and lived there happily with her until the end of her mortal life.
In another version of this story, Naraka Caturdaśī is the day Mahākālī took form, and She is the one who slays the demon. Depending on the region and lineage, either Śrī Kṛṣṇa or Mahākālī is worshipped on this day (and interestingly enough, in some regions of Bengal, they are often worshipped interchangeably in spiritual practice!). However, in both versions of the myth, it is important to note that it is the feminine embodiment which slays the demon.
This story has so many layers to reflect upon. One thing to keep in mind is that myths are not history – they are not stories of things that happened long ago to other people. Myths describe existing dynamics and processes; all the characters within a myth can be found both inside of us and in our world.
The most obvious place the myth directs our attention to is the fact that around the world, women are still being kidnapped, assaulted, raped, and tortured. The pain of that inevitably reaches those who love them, including men. The only way to defeat this demon is when men and women join forces – and resources to fight this. However, even then, it will be women who gather up their strength to deliver the final blow and end it once and for all.
Another more subtle and yogic interpretation of this myth is that we each have our own personal traumas (saṃskāra is a more accurate term) – some sort of deep wound that perpetually puts us in a hellish space and traps us. We are powerless against it, and we might feel shame and disconnected from our world because of the pain or suffering we have endured, or are still enduring. We feel ashamed, abandoned, and afraid – feeling that we can’t go back to our old carefree life – to our old habits and “friends”.
This myth shows us a way forward. By turning to divine love, we are ultimately protected and redeemed. The myth also prepares us for the fact that grace may come in the form of a fierce and exhausting battle – a battle where our heart (Lord Kṛṣṇa) and our spirit (Satyabhāma or Devī) is fighting tooth and nail against our oppressive beliefs and habitual tendencies that perpetuate suffering for us and others.
We learn from this myth that if we can trust, and surrender, we WILL be free. And arguably the best part of the story is that the same love we called upon to free us from suffering now remains with us as our eternal companion. Think about this for a moment.
The same love that we call upon to free us from suffering remains with us forever as our eternal companion. What could be more beautiful, auspicious, or nourishing than that? As you can see, each day of the holiday celebration contains teachings and wisdom about how to invoke and align with Śrī, both inside ourselves and in our outer world.
Reflecting on this story, what else stands out for you?
The tradition for the day is (for both men and women) to wake up early, well before dawn (generally around 3 am, because that was the moment of liberation), and bathe. As you bathe, imagine that you are washing away any trace of pain, misery, shame, or unworthiness. Like the women in the myth, you are about to be freed from your personal hell and become the beloved of the Lord himself. When you emerge, anoint your entire body with fragrant essential oils, massaging them into your body. Feel your beauty, your purity, your goodness, and your majesty.
People also use this day to clean and decorate the entire house (holding the intention that they are freeing it of anything that is dark, ugly, broken, or painful), and also fill their space with fresh fragrance and beauty. It might be flowers, fabric garlands, incense, or any number of other ways to create a beautiful space. Many people also start arranging and lighting oil lamps on this day. We also get rid of anything old or broken – clothes, dishes, etc. This is all preparation to step into a life of Śrī, a life imbued with truth, beauty, and love.
There is also a more esoteric practice of facing west and pouring water, making offerings to Lord Yama, the power of Death. We do this with the prayer that we can die gracefully, and at the right time in a peaceful way, rather than by accident. This ritual also helps remind us that even as we celebrate life that death is also part of our journey. By doing this ritual, we hold awareness of our mortality with respect and steady wisdom.
Throughout the day, people worship and sing to Śrī Kṛṣṇa, the living embodiment of dharma, or to Mā Kālī, the Divine Mother. It is a powerful day to invoke grace and blessings to fight against any form of abuse or oppression. It is also traditional to do Kālī-pūjā, praying for protection, liberation, and release from every form of darkness and bondage.
Traditional belief holds that if you are a woman in need of protection and liberation, this is one of the most powerful days of the year where those prayers are heard. Śrī Kṛṣṇa has a special role as a protector of women, and the heightened energy on this day means prayers and longing for liberation carry extra potency. Of course, it is very auspicious and profound to pray not just for yourself, but on behalf of others who might be suffering and need blessing.
As you can probably tell, unlike Dhanteras and Diwali, this middle day has a heavier, more somber quality because it involves directly facing our “stuff” and cleaning it out. Whether we do it physically, by removing dirt and clutter, or internally by cleansing our thoughts and beliefs, or through yogic practice in our karmic bodies – whether we clean up the violence and harm within our societies and our communities, this is a day to purge and purify whatever does not align with Śrī.
For all of us, no matter what we have suffered, or where we feel irreparably broken, today is a day to know that the divine accepts us and loves us completely. We always have a cherished place in the sacred heart of the Supreme Presence. With that knowing, we can reclaim our life from the shadow of darkness and once again fully enter the light.
If you have any questions, or want to share your experience, you can do so by emailing us at admin@livingsanskrit.com.
Teacher: Shivani Hawkins
Maitreya Larios is a scholar and practitioner of the ancient and living traditions of India. He has been a practitioner of Indian spirituality since he was 9 years old.
In 2013, he obtained a doctorate in classical Indology from the University of Heidelberg in Germany, where he is currently employed as a research fellow. He wrote his dissertation on the living Vedic traditions of Maharashtra, which will appear as a book in late 2015.
He is most excited about being a student of Sanskrit and philosophy and about igniting that enthusiasm in his students. His personal journey over the 26 years of studentship in this tradition has been a humbling experience, but it is a path that he assures brings the most amazing transformations.
Besides his area of expertise as a scholar of Indian culture and religion, Maitreya is passionate about photography, visual arts, traveling and vegan/vegetarian cooking.
He is happily married and a father to a beautiful boy named Kabīr.
Few artists have the power to create an indelible impact on the minds of their audiences through their art form and one such name in the world of Kathak is Shambhavi Dandekar. Shambhavi Dandekar as an accomplished Indian Kathak master performer, has carved a niche for herself through her sheer talent, unique performances and unparelled choreography, that has brought her recognition on the national as well as the international platforms.
As a young dancer, Shambhavi started her training under the able guidance of her own mother and renowned Guru Pandita Maneesha Sathe, a celebrated dancer and a teacher in her own right. Shambhavi then went on to complete her intense training in ‘laya and tala’ or rhythm and beats from Table virtuoso “Taalyogi” Pandit Suresh Talwalkar. Along with her top-notch traditional dance training, Shambhavi also has a strong academic educational background with a Bachelors in Commerce and two Masters degrees in Dance. Furthermore, she also holds Diplomas both in French and Sanskrit.
Shambhavi has more than 20 years of teaching experience at an undergraduate and a graduate level at various dance education institutions in India. She has also started her own international school of dance in 2008, called ‘Shambhavi’s International School of Kathak’ or SISK. SISK is a prominent and a thriving international institution with five branches in India and the United States of America with over 400 students and a staff of 15 teachers who are trained by Shambhavi herself.
SISK has produced many a talented student over the years. Shambhavi’s years of experience, intellectual understanding and analysis of the nuances of the art form, has helped her create stellar performers out of her dedicated students. Many of her students are emerging as budding Kathak professionals. Shambhavi guides performers and students all over the world through workshops and master classes.
Shivani is a meditation teacher and multi-disciplinary artist, and the founder of Living Sanskrit. Born both American and into the yogic tradition, she is devoted to preserving and accurately practicing ancient indigenous wisdom in modern times and non-native contexts.
Shivani first heard Sanskrit in the womb, and not a day has gone by without it. She grew up immersed in dharma culture, yogic teachings, and sacred practices under the guidance of her spiritual teacher and also her grandmother.
Living Sanskrit is the culmination of a long-held dream to keep this tradition alive and share its magnificent gifts with the world.
Shivani started teaching meditation in 2001, and professionally a few years later at the suggestion of her spiritual teacher. Since then, Shivani has shared meditation with thousands of people at venues that range from corporate offices to hospitals to schools. From 2008-2014, Shivani was a Fellow with the Berkeley Initiative for Mindfulness and Law, leading retreats and weekly meditation sessions at Berkeley Law School.
Alongside teaching, Shivani is a prolific artist, photographer, and writer. She is a graduate of the Waterfront Conservatory and Playhouse, a member of the California Bar, and has a J.D. from the University of Southern California and a B.A. in Rhetoric with minors in Theater, Business Administration, and South Asian Studies from the University of California, Berkeley.
She lives with her beloved husband Nick in Redwood City, California, where she can often be found dancing, gardening, listening to birdsong, and hiking in nature.
Ekabhumi is an award-winning poet, author, illustrator, yoga instructor and arts educator with 18 years of international teaching experience. Through a ritualized and meditative creative method, he makes artworks for ceremonial and educational use that help people deepen their spiritual practice, recognize the divinity of common experiences, and find meaning in the beauty of our world. His artworks may be found in yoga studios, private homes, and on altars around the world. He is currently part of the core faculty of livingsanskrit.com.
His name was given by his first guru during a formal initiation ceremony into a tantric yoga lineage in 2005. Since that time, he has studied with many spiritual teachers and traditional artists both in India and the States. His art teachers include eminent western figurative painters like Domenic Cretara, as well as Newar artist Dinesh Charan Shrestha, Bikaner-style miniature painter Mahaveer Swami, Thangka painter Andy Weber, and yantra painter Mavis Gewant.
Ekabhumi’s writing and artwork has been published widely, appearing in anthologies and journals like The Poetry of Yoga, Berkeley Fiction Review, and Pearl, as well as books like Tantra Illuminated by Christopher Hareesh Wallis and Awakening Shakti by Sally Kempton. His instructional Shakti Coloring Book and the uplifting Bhakti Coloring Book are now available world-wide from Sounds True Press.
Though his first love is the arts, he has a wide range of interests that are reflected in his many past occupations: event producer, stock options broker, handyman, journalist, ski boot fitter, competitive surfer and champion sailor. He toured internationally as a performance poet, and the poets he coached won numerous regional and national titles. He facilitated writer’s groups, hosted poetry readings, and organized spoken-word festivals for nearly 20 years, culminating in the acclaimed 2009 Individual World Poetry Slam.
Ekabhumi is an inspiring, playful yet methodical teacher who helps students cultivate deeper intuitive states. For nearly two decades, he variously taught yoga, painting, public speaking, and creative writing to students ranging from kindergarten to post-graduate level. Much of his time is now spent creating educational material about interpreting, making, and utilizing sacred art of the dharma traditions. On weekends, he can be found in his garden practicing silence and learning directly from Nature.
Hema Patankar has spent her life immersed in study, practice and service to the Vedic tradition. It began when she was a teenager irresistibly attracted to the sound of Sanskrit and images of yogis who had become profoundly wise and blissful through meditation.
An alumni of a gurukula in Western India, Hema spent over 30 years intimately engaged with the traditions that have emerged from the Vedas. She worked on research, translation, and editorial projects in the company of learned pandits and scholars. She assisted with yajnas – ancient fire ceremonies – and rituals, which allowed her to get extraordinarily close to the living practice of Vedic traditions. She immersed herself in the sādhana of singing Sanskrit hymns and the songs of the poet saints, which she studied intensively with her Gurus and traditional devotional singers. She became known for devotional singing, and taught students from around the world.
Hema has a passion for the preservation of sacred Vedic heritage. For several years she was the Executive Director of the Muktabodha Indological Research Institute. There she spearheaded the development of an extensive online collection of rare Sanskrit texts. She nurtured the establishment of a traditional Vedic school where an endangered branch of the Vedas is preserved. She also directed the video documentation of remarkable Vedic rituals and brought rare texts on Śaiva philosophy and Vedic ritual to publication.
She later studied traditional Āyūrveda and earned a Vaidya Bhusana (vaidyabhūṣaṇa) Ayurvedic Practitioner degree. She is President of the Board of Trustees of Vedika Global, a school for the study and practice of traditional Āyūrveda and Vedic sciences. She has published articles on Āyūrveda, the Bhakti tradition, and the preservation of Vedic manuscripts. Most recently she edited a text on Vedic full and new moon rituals. Her current writing focuses on the intersection of living Ayurveda with the rituals and philosophy of the Vedic tradition.