07/11/2026
Happy kali chaturdashi and many happy Divālī greetings to all have a blessed dipawali and may the force of maha kali be with you always - 🕉️ कालिकाये च विद्महे खड़गहस्ताय धीमहि तन्नो महाकाली प्रचोदयात् । om kālikayai cha vidmahe khadghastāya dhimahi tanno mahakali prachodayāt https://divinationsorg.thinkific.com/hub/community/c/380895
Many happy Dipawali to all and have a blessed and prosperous new beginnings. The festival of Lights, for the next 3 days starting today, at the phase of moon called Trayodasi tithi is when it is called dhana teras, referring to the combination of the tithi and Lord dhanavantri, the God of health and wealth.
Dhanavantri is assigned by Lord Shiva to preside over all matters of wealth, and he is indeed connected to the Sudarshana avatar of Surya. From the Vedic Wisdom of the Fixed Stars Nakṣatras for week of 6th November 2026.
Dhanvantari (धन्वन्तरि) one of the meanings is association with ‘A name of the sun, Mahābhārata 3, 155. 2.
He is also, the physician of the gods, who was produced at the churning of the ocean, [Bhāgavata-Purāṇa] is worshipped the day before Diwali.
In Brahmavaivarta Purāṇa there is a story connecting Dhanvantari with Manasādevī, a serpent goddess.
Once Dhanvantari with his disciples was going to Kailāsa abode of Lord Shambhu. On the way Takṣaka the great and powerful Serpent, and not for the faint hearted made a venom-spitting hiss. At once one of the disciples of Dhanvantari boldly went and plucked the diamond on the head of Takṣaka and threw it to the ground. Hearing this Vāsuki, King of serpents, sent to Dhanvantari thousands of serpents under the leadership of Droṇa, Puṇḍarīka and Dhanañjaya. The poisonous breath of all these serpents joined together made the disciples of Dhanvantari swoon. Immediately Dhanvantari by a medicine made from vanaspati herbs and plants, made all his disciples recover and then sent all the serpents to a swoon. When Vāsuki heard this he sent the serpent-maid, Manasādevī, a disciple of Śiva, to face Dhanvantari. Manasādevī and Gaḍūra were both disciples of Śiva. But Dhanvantari was a follower of Gaḍūra. Manasādevī made all the disciples of Dhanvantari swoon but the latter because of his great proficiency is Viṣavidyā – Knowledge of dealing and administering poisons and toxic substances, soon brought back his disciples to normal. When Manasādevī found that it was impossible to defeat Dhanvantari by using poison Manasādevī took the triśūla weapon, given to her by Śiva and aimed it at Dhanvantari. Seeing this Śiva and Brahmā appeared before them and got them to make peace and sent them their way.
Samudra Manthan or the churned the milky ocean, Kṣīrābdhi, to salvage Amṛta (Nectar) from it, by the devas and asuras together, is one of the most epic episodes in the Vedic Cosmogyny.
After thousand years there arose from the ocean a deva with a Kamaṇḍalu (water-pot of ascetics) in one hand and a daṇḍa in the other. That deva was Dhanvantari, (Śloka 31, Sarga 45, Bāla Kāṇḍa, Vālmīki Rāmāyaṇa).
In Harivaṃśa purana, describes,
Prosperous-looking Dhanvantari rising above the water level of Kṣīrābdhi stood worshipping Mahāviṣṇu. Viṣṇu gave him the name of Abja. Dhanvantari is thus known by the name of Abja also. Dhanvantari bowing to Viṣṇu said "Prabho, I am your son. Allot to me yajñabhāga".
Viṣṇu replied thus: "Portions of yajña have already been allotted. Because you were born after the devas you cannot be considered as one among them. You will be born again in the world for a second time and then you will be a celebrity.
In your second life even from while in the womb you will have knowledge of Aṇimā, ability to become small and Garimā, ability to become heavy. (Sita gave Hanuman the Ashta eight siddhis, abilities, of which the above two are also there. Also, Hanuman was instrumental in bringing back Śrī Rāma and Lakshman back to life, by getting the herbs. Thus, there is a deep connection between Dhanavantari and Sri Hanuman and the power of healing and rejuvenation.)
Therefore, you will be born as a deva incarnate. You will write in eight divisions a book on Āyurveda; your second life will be in Dvāpara yuga.
He is considered as Narayana himself and is indeed a gift for mankind.
ॐ नमो भगवते महासुदर्शनाय वासुदेवाय धन्वंतराये:
अमृतकलश हस्ताय सर्व भयविनाशाय सर्व रोगनिवारणाय
त्रिलोकपथाय त्रिलोकनाथाय श्री महाविष्णुस्वरूप
श्री धनवंतरी स्वरूप श्री श्री श्री औषधचक्र नारायणाय नमः॥
Om Namo Bhagavate Maha Sudarshana Vasudevaya Dhanvantaraye
Amrutha Kalasa Hasthaaya Sarva Bhaya Vinasaya Sarva Roka Nivaranaya
Thri Lokya Pathaye Thri Lokya Nithaye Sri Maha Viṣṇu Swarupa Sri Dhanvantri Swarupa
Sri Sri Sri Aoushata Chakra Narayana Swaha
Or
ॐ नमामि धन्वन्तरिं आदिदेवम I
सुरासुर वन्दिते पद पद्मम् II
लोके जरा रुक् भय मृत्यु नाशनम् I
धतर्मिशम् विविध औषधिनाम् II
Namani Dhanwanthary Aadi Devam
Surasura Vanditham Pada Padmam
Loke Jara Rugbhay Mrityu Nashakam
Datharam Eesham Vividhaushadhinam
I offer my salutations to you Lord Dhanvantari. Your lotus-like feet is worshipped respectfully by gods and demons. Your divine powers bless the people of this world and save them from diseases, sufferings, ailments, fear of death and aging. O Lord, please bless me with your medicines and grace so that I can help people cure their diseases.
Or
ॐ श्री धन्वन्तरये नमः
OM SHRI DHANVANTRE NAMAHA
The night after the trayodash 13th moon day, which is Chaturdashi, the hellish one, signals the start of actual Deepawali, when the New Moon or Amavasya begins, and the powerful nights of and of course the Amavasya. Indeed, it is one of the most auspicious nights of the year in the Hindu Calendar.
This energy of Dipawali is that of Saturn. Saturn is cold, dark planet and it deals with dark karma of our Atma soul. And when the Sun is transiting Libra and Moon is in Libra is when Saturn comes into its highly elevated - exaltation sign, as it ‘feels so’ every year. As, the Sun ‘sets’ (gets debilitated and hence becomes Kṣaya – which is loss of wealth and wasting away.
Kṣaya refers to “wasting away” ‘diminishing’ and represents one of the worldly ailments, according to the Netratantra of Kṣemarāja - A Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—The Netratantra’s Second Chapter begins with the goddess Pārvatī’s request that Śiva reveal to her the remedy for the ailments that afflict divine and worldly beings. Among these maladies she lists [e.g, wasting away (kṣaya).
Śiva responds that no one has ever before asked such a question and therefore he has never before revealed the answer. He emphasizes the importance of the mṛtyuñjaya-mantra and the Netra-tantra’s tripartite approaches of mantra, yoga, and jñāna (knowledge).
Accordingly to verse 10.7cd-17ab [while describing the worship of Bhairavī and Bhairava], it is mentioned that sickness and vice are the root cause of wasting away (kṣaya-hetu—kṣayahetave).
—outlines the precise visualization guidelines (dhyāna) used by a practitioner (sādhaka)
लाक्षारुणप्रतीकाशा उर्ध्वकेशी महातनुः ।
घोरातिघोररूपा च शतवार्युग्रलोचना ॥
lākṣāruṇapratīkāśā ūrdhvakeśī mahātanuḥ |
ghorātighorarūpā ca śatavāryugralocanā || [1]
In 10.11 of the Netra Ta**ra.it describes the impotance of worshpping Bhairava and Bhairavai as it describes the fierce form of Bhairavī, identifying her ultimate nature as the supreme cosmic will. She is described as having the bright, fierce color of vermillion or red lac. She possesses a large, imposing body with erect hair, eyes deep like the hollow of a tree, and a terrifying, dreadful appearance. Her weapons are in the ten-armed and adorned with three eyes (netratraya-vibhūṣitā). She wears a garland of severed human heads and features sharp, curved talons.
भैरवस्य च शस्त्रेण सर्वशूलधरा परा ।
इच्छाशक्तिरिति ख्याता स्वैच्छया यात्यसौ युतिम् ॥
bhairavasya ca śastreṇa sarvaśūladharā parā |
icchāśaktiriti khyātā svaicchayā yātyasau yutim ||
[1]
She bears the signature weapons of Bhairava, such as the axe and hatchet. Her esoteric Identity is that of her as Icchāśakti (the divine power of Will) who moves towards union according to her own volition. The text states that when a practitioner (Mantrin) visualizes this form, they are meditating on her as Aghoreśī.
WHICH DEITY AND GODDESS ARE YOU COMFORTABLE WITH? Power of "Icchāsiddhi"
This Dipawali, what is your intenion? Where is focus?
Is it in your desired Attainments?
The concluding verse details the core practice of choosing a specific form based on what delights the consciousness of the practitioner, ensuring the fulfillment of desires (icchāpara).
येन येन हि रूपेण रमते तत्र साधकः ।
तेन तेन हि रूपेण ध्यायेद्देवं सुलोचने ॥
इच्छापरं देवं साधयेत् सिद्धिफलप्रदम् ।
yena yena hi rūpeṇa ramate tatra sādhakaḥ |
tena tena hi rūpeṇa dhyāyed devaṃ sulocane ||
icchāparaṃ devaṃ sādhayet siddhiphalapradam ||
The passage concludes by emphasizing the ultimate utility of these visualizations. The Sādhaka (practitioner) is given the freedom to remember the Divine in whatever beautiful, specialized form fits their inner path. Because the deity responds to the practitioner's focused intent, visualizing him in these ways grants the fruits of Icchāsiddhi (the supernatural power to fulfill desires). Any of these forms, when properly contemplated, bestows success and spiritual attainments (siddhis)
THE COLOURS OF BHAIRAVA
रक्तपद्मदलप्रख्यं सूर्यकोटिसमप्रभम् ।
अथवा हरितालाभं रूपं ध्यायेत्तु भैरवम् ॥
raktapadmadalaprakhyaṃ sūryakoṭisamaprabham |
athavā haritālābhaṃ rūpaṃ dhyāyettu bhairavam ||
You can pray to various forms of Bhairav depending on the colours invoked, will lend his consciousness to it.
Resembling or having the appearance (prakhyam) of a red (rakta) lotus (padma) petal (dala).
सूर्यकोटिसमप्रभम् (Sūryakoṭi-samaprabham): Possessing a brilliance (prabham) equal (sama) to ten million or a crore (koṭi) suns (sūrya).
अथवा (Athavā): Or / Alternatively.
हरितालाभं (Haritālābham): Having the golden-yellow glow or splendor (ābhām) of Haritala (haritāla - a yellow mineral pigment/orpiment)
रूपं ध्यायेत्तु भैरवम् (Rūpaṃ dhyāyettu bhairavam): One should indeed meditate (dhyāyet tu) upon the form (rūpaṃ) of Bhairava (bhairavam); So which form of bhairava you would like to invoke? What is the onjective to get rid of negativity and fight battles or is the objective siddhis of inner knowledge?
Most amazing mantra from Netre Ta**ra, where Amriteśvara Bhairava (अमृतेश्वर भैरव): The lord of immortality (amṛta) combined with īśvara (Lord) and Bhairava (the fierce yet compassionate, consciousness-transforming aspect of Lord Shiva).
Shiva certainly in its various forms holds the pot of Amrita, nectar. This is no ordinary sadhana, nor an ordinary Ta**ra, but very deep and ancient and like all tantras, Amavasya, is one of the best times for start of any deep sadhana. Again depends on one’s objective.
ॐ जुं सः अमृतेश्वर भैरवाय नमः
Oṁ Jum Sah Amṛteśvara Bhairavāya Namaḥ
that is the focus of it, as the Agni, or light that is lit will help overcome lot of our inner anxiety, problems and ignorance. This is a perfect time for next few days especially tomorrow evening for dhyana ‘focus’ on Agni, to our chakras, and cleansing them, through mantra, deep meditations. Agni, the fire element is instrumental in the flow of all our pranas across our chakras. Surrendering, symbolically to the light, by lighting a lamp, (either castor oil, or sesame or ghee) and sitting quiet, in calm and emptying out all the thoughts will help us to overcome our ‘problem solving’ intelligence that we are all inherently endowed with!
Deepawali, is always celebrated to commemorate and remember Śrī Rāma’s coming back to Ayodhya after 14 long years, and the as it always falls on the New Moon in Libra, where Sun is debilitated, and Moon is not seen in the night, the whole night is pitched in darkness called Amavasya.
Lights are lit, to banish the darkness of the night sky, which is the New Moon and leading up to the New Moon.
Symbolically, there is the idea that this is the time for lighting within us the darkness and face our shadow so we can overcome the inner dark void.
Hence Deepawali is the return of the light and knowledge by (Sun Surya avatar of Viṣṇu), Śrī Rāma, and his wife Sri Sita and brother to the Kingdom of Ayodhya. This light of Śrī Rāma, and Sita, and his constant companion, Lakshman, and the Wind God, Hanuman, after defeating demonic Ravana who had attained great powers after worshipping Brahma and Lord Śiva. He sang 14 times Śiva Sutras and played the dumroo, Śiva’s favourite drum, 14 times, thus garnering huge strength and powerful blessings.
It was only Śrī Rāma who could defeat him with the help of Hanuman, who was his eternal devotee. He is indeed the Rudrā form of Śiva himself.
Hence the epic Rāmayana, which is the key Granth (ग्रन्थ्) of India, and the turbulences and tribulations that exist therein, are not just outside, but it is present in every one of us, no matter who or which part of the planet you belong to.
Lord Rāma is not the purna avatar, as he came as a human being, and his experiences of his wife being abducted and his challenges and his journeys in exile, are all very human, and they lie within us. We are the Rāma trying to find the dark Ravana, and the journey is going into the underworld, overcoming our own challenges negative patterns, and unravelling our consciousness further by bringing things to light, with the help of our, Prāṇa (प्राण) which is the pawan putra – Wind God, Hanuman.
From the Padma Purana - Kārtikeya asks Śiva on the cultural and spiritual significance of the ‘how’ of Dīpāvalī and results of its celebrations.
1-2. O lord, now tell me in particular the fruit of Dīpāvalī. Why is it celebrated? What would be its deity? O lord, tell me what should be and should not be given during the festival. What (kind of) exultation is indicated during it? What sport is mentioned?
Śrī Śiva said:
4-20. O Kārtikeya, on the thirteenth day of the dark half of Kārtika, a man should offer a light to Yama outside (his house). Thereby untimely death is avoided. “May the Sun’s son, with Death having a noose in his hand and with his wife, be pleased due to this offering of the light” Those who are scared of sins, should necessarily bathe at moon-rise on the fourteenth day of the dark half of Kārtika. He, being careful, should bathe early in the morning on the fourteenth day pierced (i.e. mixed) with the previous day of the dark half of Kārtika. Lakṣmī (resides) in oil and Gaṅgā in water. He who would bathe in the morning on Caturdaśī in Dīpāvalī does not see Yama’s world. To destroy (i.e. to avoid) hell.
O Kārtikeya, having, like this, bathed in the morning on the new-moon day, and having devoutly worshipped and saluted deities and dead ancestors, and having offered the pārvaṇa śrāddha with curd, ghee, milk etc., he should feed brāhmaṇas with various kinds of food, and apologise to them. Then, O dear one, in the afternoon the king should gratify the citizens. Having chitchatted with them, honoured them he should converse with them. O Kārtikeya, for one year love is generated among those who talk. Before Viṣṇu has got up, he should awaken Lakṣmī through the women.
21-32. When a man has awakened Lakṣmī at the time of her getting up through a good woman, for one-year Lakṣmī does not leave him. The haters of gods (i.e. the demons) scared of Viṣṇu obtained fearlessness from the brāhmaṇas, after knowing (that Viṣṇu) was asleep in the Milky Ocean, and Lakṣmī had resorted to the lotus. “You are the lustre, Śrī Ravi (i.e. the Sun), the Moon, the Lightning, the Golden Star; the lustre occurring in the lustre of the lamp is the lustre of all the lustres. That Lakṣmī that lives on the earth, in the cowpen on the auspicious day of Dīpāvalī in Kārtika, may grant me a boon.”
Śiva and Bhavānī took to playing with dice as a sport. Lakṣmī, propitiated by Bhavānī remained in the form of a cow. Formerly Pārvatī vanquished Śiva in the game of dice and sent him away naked. So, this Śiva is unhappy. Gaurī always remains happy. He who gets victory first (passes) the year happily. When the night passes like this, and people have their eyes half-closed, Alakṣmī is driven out of the courtyard of the house by the joyful city-women by means of sounding the musical instruments and drums.
This is what in Modern Parlance, have come to play game of cards etc all night, with lot of revelry! Indeed, it is a night for it, depending on what one wants to achieve.
If one is little bit of a spiritual seeker and wants to achieve a deeper understanding of Maha Lakshmi, or any devi shakti, especially forms of Kali, this night is perfect for deeper meditations and sadhanas.
Lakshmi Mantra:
ॐ श्रीं श्रीये नमः |om śrīṁ śrīye namaḥ
Chant this mantra on a lotus seed rosary.
Please remember – Lakshmi has to leave Lord Vishnu which she is not happy about, to come down to Earth to shower people with blessings. So, do pray and keep the gomti chakra, with you at the altar place as it is a place where Lord Vishnu resides and it will please her to no end..
NEW MOON AFTER
After the New Moon, which is Amavasya, day after Deepawali, pratipad tithi, when the sun has risen, Govardhan should be worshipped in the morning and one should play the game of dice at night. Then cows should be decorated; and they should not be used to carry (loads etc.) or should not be milked. “O Govardhana, O support of the earth, O protector of Gokula, O you who were lifted by the hand of Viṣṇu, give (us) crores of cows. That Lakṣmī who remains in the form of the cow of the regents of the quarter, and that carries ghee for the sacrifice, may remove my sin. May cows stand before me. May cows be behind me. May cows be in my heart. I live among cows.” Thus worshipping of Govardhana (should be done).
33-42. Having pleased with sincere devotion deities and good men, he should please others by giving food and (should please) the learned men by offering (i.e. speaking gentle) words. (He should please) the inmates of the harem by (giving them) garments, tāmbūlas, lights, flowers, camphor, saffron, food and eatables of superior and inferior quality.
Govardhan Puja is a sacred Hindu festival celebrated for a couple of days after Diwali. This festival is about the speicfics form of Lord Kṛṣṇa as the Govardhan and has huge cultural and spiritual significance.
It symbolises gratitude towards nature’s blessings, especially the yields of cattle and livestock. This year, Govardhan Puja falls on Tuesday, November 10, 2026, on Kartik Shukla Pratipada
श्री-बहुलाश्व उवाच
कथं दधार भगवान्
गिरिं गोवर्धनं वरम्
उच्छिलीन्ध्रं यथा बालो
हस्तेनैकेन लीलया
śrī-bahulāśva uvāca
kathaṃ dadhāra bhagavān
giriṃ govardhanaṃ varam
ucchilīndhraṃ yathā bālo
hastenaikena līlayā
English translation of verse 3.1.1:
Śrī Bahulāśva said: Why did Lord Kṛṣṇa lift Govardhana Hill as a child playfully lifts a mushroom.
Finest mantra for chanting is as below.
ऊँ नम: भगवते वासुदेवाय कृष्णाय क्लेशनाशाय गोविंदाय नमो नम: ।।
Oṁ nama: bhagavate vāsudevāya kṛṣṇāya kleśanāśāya goviṃdāya namo nama: ||
