| Important festivals for all sects of Hindu religion as well as very important festivals of other religions as shown in the Panchanga | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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LET US KNOW ABOUT HINDU FESTIVALS IN BRIEF:
AMAVASYA:
Amavasya is the Indic name for a new moon. The word Amavasya is common to many Indian languages especially Sanskrit, Hindi, Marathi and Gujarati.
The fortnight containing the new-moon is considered auspicious by Hindus. They believe that during this period, the offerings they make, reach their late forefathers. Every month, the new-moon day is considered auspicious and poojas are made. However, no travel ought to be scheduled the first day of the new moon, as travel without moonlight in the ancient times was forbidden.
The dark fortnight of Aswayuja (September-October) is known as the Mahalaya Paksha or the fortnight specially sacred for offering oblations to the departed ancestors. The last day of this period, the new moon day, is considered as the most important day in the year for performing obsequies and rites.
The renowned hero of the Mahabharata, Karna, when he left the mortal coil, ascended to the higher worlds and the great charity he had done here was returned to him hundredfold. But, it was all gold and silver; there was no food, as he had not done any food-charity! He prayed to the god of death. So, he was sent back to Earth for fourteen days, to make up for this deficiency.
For fourteen days, he fed Brahmins and the poor, and offered oblations of water. On his return to the higher regions, he had food in plenty. It is these fourteen days that are commemorated in the Mahalaya Paksha. Due to the grace of the Yama, it has been ordained that offerings made during this period benefit all the departed souls, whether they are connected to you or not.
BALARAM JAYANTHI:
BALARAMA JAYANTHI is not a very important festival and people observe this day on different dates. It is also called Baldeva Jayanthi in some places.
In Orissa it is celebrated during Rathyatra. In Rathyatra Balram is also worshiped along with Lord Jaganath and Subadra.
In North India many celebrate - Halshashti (Balarama Jayanti)
Bhadropad Krishna Shukl Shsshti. Balarama, the elder brother of Lord Krishna, was born on this auspicious day. The main weapon of this great soul was a “plough” or a spigot. Therefore this festival is also called Hal Shashti (Plough means Hal); as also called “Har Chhat” or “Lalhi Chhat”. India, being an agricultural country, there is a great importance of the plough. This festival and the fast are observed all over India. Moreover this is the only occasion to remember and remind others, of the part played by Balarama in Krishna episodes. On this day, no food, grown in the fields or milk and curd from cows, should be consumed. However buffalo milk can be consumed. The plough and the corn from the fields, are worshipped, along with sticks from berry, Plas trees.
In south India and many other places it is celebrated on Trithiya day of Baishaki month (or Chittirai month in Tamil Calender or April - May month ) along with Akshaya Tridiyai.
This celebration is not done in grand scales and in some houses they perform the puja mainly for Plough. -
Bhishma (Sanskrit: भीष्म, bhīshma) born as Devavrata (देवव्रत, dévavrata), is one of the major characters of the Mahābhārata.
Vasishta's Curse and Birth
When the eight Vasus visited Vashishta's ashram with their wives, one of the wives took a fancy to Nandini and asked her husband Prabhasa, to steal it from Vashishta. Prabhasa the vasu,stole it with the help of the others, and was cursed by Vashishta to be born in the world of men. The seven Vasus who assist in stealing Nandini have their curse softened to be liberated from their human birth as soon as they are born,
[edit] Early life
The youngest brother is born as Bhishma the youngest son of Shantanu by his first wife Ganga (the holy River), The other 7, were born as the older siblings of Bhishma, who were drowned by their mother Ganga as soon as they were born, thus fulfilling the softened curse on them.
Shantanu was the 12th king of a line starting from Dushyanta and Bharata, though the vansh (family or progeny) is said to have started with Bharata the great.
Bhishma learnt political science from Brihaspati, the guru of the Devas, Vedas and Vedangas from rishi Vasishta, and archery from Parashurama, also known as Bhargava, thus becoming an exceptionally skilled administrator, as well as an undefeatable warrior. His banner in battle was a golden palm tree.
He was known as 'Bhishma Pitamaha' (i.e., Bhishma, the grandfather or grandsire) among the Pandavas and the Kauravas. Bhishma is considered to be one of the greatest examples of a dutibound officer.
[edit] Bhishma's vow
'Bhishma' means 'He of the terrible oath', referring to his vow of life-long celibacy. Devavrata became known as Bhishma because he took the bhishan pratigya — the vow of life-long celibacy and of service to whoever sat on the throne of his father (the throne of Hastinapur). This was because when his father Shantanu wanted to marry a fisherwoman Satyavati, her father refused, on the grounds that his daughter's children would never be rulers as Shantanu already had a son (Devavrata). This made Shantanu despondent. To placate Satyavati's father, Devavrata promised that he would never stake a claim to the throne, implying that the child born to Shantanu and Satyavati would become the ruler after Shantanu. At this, Satyavati's father retorted that even if Devavrata gave up his claim to the throne, his (Devavrata's) children would still claim the throne. At this, Devavrata, to make his father happy, took the terrible vow, thus sacrificing his 'crown-prince' title and denying himself the pleasures of intercourse. This gave him immediate recognition among the gods and his father granted him the boon of Ichha Mrityu (control over his own death — he could choose the time of his death, but not, as may be suggested, one of immortality).
Bhishma was a great archer and a warrior of peerless valour and courage. In the process of finding a bride for the young king Vichitravirya (son of Shantanu and Satyavati) for whom he was the regent, Bhishma challenged the assemblage of suitors at the swayamvar of princesses Amba, Ambika and Ambalika of Kashi (Varanasi) and defeated all of them. Unknown to Bhishma, Salwa, the ruler of Saubala was in love with Amba (the eldest princess) who reciprocated his feelings. On the way to Hastinapura with the princesses, Bhishma was confronted by Salwa who challenged him to a battle for the hand of Amba in marriage. After a hard fight, Salwa was vanquished and admitted defeat. Upon reaching Hastinapur Amba confided in Bhishma that she wished to wed Salwa and no other. When Bhishma sent her back to Salwa, the vanquished ruler turned her down in humiliation of losing the combat. Upon being turned down by Vichitravirya too, as a maiden who had loved another man, Amba was incensed at Bhishma, whose interference she perceived as the root cause of her troubles.
Amba took refuge with Parasurama, the guru of bhisma. Parasurama ordered Bhishma to marry Amba. Bhishma politely refused saying that he is ready to leave his life at the command of the teacher but not the promise that he had made. Upon the refusal Parasurama called him for a fight at Kurukshetra.
At the battlegrounds, while Bhishma was on a chariot, he saw his guru on the ground. He requested Parasurama to be equal to him by taking a chariot and Kavacham (armor). Parasurama blessed Bhishma with the power of divine vision and asked him to look again. When Bhishma looked at his guru with the divine eye-sight, he saw the Earth as Parasurama's chariot, the four Vedas as the horses, the Upanishads as the reins, Vayu as the sarathy (Charioteer) and the Vedic goddesses Gayatri, Savitri & Saraswati as the armor.
Bhishma got down from the chariot and sought the blessings of Parasurama to adhere to his dharma. Parasurama told him that if he would not have behaved in this manner Parasurama would have cursed him. Parasurama advised him to fight to protect his dharma of bramacharya and Parasurama would fight to protect his duty towards the word given to Amba.
They fought for 23 days without any result. Parasurama is a chiranjeev or immortal, and Bhishma had a boon that let him choose the time of his death. On the 22nd night, Bhishma prayed to his ancestors to help him to bring the war to an end. His anscestors gave him a weapon which was not known to Parasurama . They told him that it would put Parasurama to sleep in the battlefield. A person who sleeps in the battlefield is considered to be dead as per Vedas. They advised Bhishma to call back the weapon at the end of day after sunset so that Parasurama will come back to his sense and that shall bring the end to war.
On the 23rd day, when Bhishma took the weapon given by his pitru's, a divine voice spoke to him asking not to use the weapon and insult his guru Parasurama and it told Parasurama that he cannot win over Bhishma in the war. But Parasurama said that he cannot go back from the war when Bhishma is still standing against him in the battlefield. Bhishma in respect of his teacher walked away from the combat and allowed a graceful exit for Parasurama.
Parasurama told Amba that he could not win over Bhishma and gave her the boon of "mahakal shiva". Amba did penance to please Shiva. Shiva gave the boon that she will be instrumental for the death of Bhishma. Amba would be born as a princess in the house of king Drupada, and as a consequence of another boon would be transformed into Shikhandi (a male) and be the root cause of Bhishma's death.
[edit] Personality
Bheeshma had a stature & personality that, in those times were fit for kings. Such was his nature,personality that even the word 'great' would be highly insufficient to describe him. He was a true Kshatriya and ascetic. Inspite of this,he never unnecessarily exhibited the passion & anger that were identified with being a Kshatriya. A symbol of truth & duty, the benevolent Bheeshma was in all senses, a true human, attaining position greater than that of the Devas.
[edit] Skills,Talents & Achievements
Bheeshma was not only an invincible warrior, but also highly skilled in political science. Such was the immensity of his power that he had to be defeated through deception. Even Arjuna couldn't defeat him. Some would say that Ajuna was the best warrior of that time,but it was only because The Great Bheeshma didn't want to defeat or kill his beloved grandson. This way he was contributing to the side of righteousness inspite of unwillingly fighting from the side of evil Duryodhana. Arjuna defeated Bheeshma and other warriors Drona, Karna, Ashwaththama, Duruyodana, Dussathana single handedly in the Battle of Virat.
As stated earlier, he also took the terribly difficult vow of celibacy.
He was very dear to Lord Krishna and respected by the society. Once Lord Krishna himself said to Arjun that even in today's modern world no one can reply to Bheeshma's arrows. In other words, no one can defeat him ,not even Arjun!.
[edit] In the Mahābhārata War
He is the one who witnessed the Mahābhārata completely from the beginning since the rule of the Shantanu.
In the great battle at Kurukshetra, Bhishma, bound by his oath to serve the ruler of Hastinapura, fought very reluctantly on the side of the Kauravas; nevertheless, he gave it his best effort. At one stage, his impeccable military prowess, combined with Arjuna's disinclination to fight him, almost made Lord Krishna break His vow of not actually fighting in the war. Krishna charged at Bhishma to kill him with a chariot wheel and was welcomed with folded hands by the grandsire. Then Arjuna pleaded with Krishna to stop and reminded him of the vow.
Bhishma was finally grievously wounded on the tenth day of the battle by Arjuna, who hid behind another warrior Shikhandi, and rained arrows on the grandsire. Bhishma knew that Shikhandi was born a woman and to strike a woman he deemed unworthy of the chivalrous. Thus, the warrior did not resist but merely remarked to Dushasana, "These are Arjuna's arrows, they cannot be Shikhandi's because they tear my flesh as a crab's young ones tear their mother's body." Of all of Duryodhana's commander-in-chiefs, Bhishma had held off the inevitable defeat the longest. He was the supreme commander of the Kaurava forces for ten days compared to Drona's five, Karna's two and Salya on the final day. Bhishma fell, his entire body resting on a pincushion of Arjuna's arrows. After that Drona become the Commander-in-Chief of Kaurav army. After his demise Karna replaced him. Soon after this, Karna, who in the face of Bhishma's criticism had sworn his vow to keep out of the Kurukshetra till the withdrawal of Bhishma, approached the grandsire to seek his blessings. Bhishma reveals to Karna that he always knew the truth of the latter's parentage and implored him to persuade Duryodhana (at this point he also told Karna that he had not allowed to fight him under his command as he did not want the real brothers to fight with each other) to end the carnage that had already resulted in such great slaughter. Upon Karna's refusal and insistence to remain true to Duryodhana, he nevertheless received the grandsire's blessing. He lay on the 'bed of arrows' till the end of the battle, and chose to die only after learning that the Pandavas had won, as he was now assured that the throne of Hastinapura was in safe hands. In his last days before he ascended to heaven, he recited to Yudhisthira the famous hymn to Vishnu, the Vishnu sahasranama. Bhishma also admitted he had been wrong to fight for Duryodhana even though he was the king's employee since one's only allegiance is towards righteousness.
Bhishma on his deathbed of arrows.
From the collection of the Smithsonian Institution.
[edit] Death
It is believed that Bheeshma died after the age of 400 years. Considering that he was a true Yogi and lived like a true human, this age is not unbelievable. In true sense,he remains to be an undefeated, invincible warrior (as he was defeated through deception). Had he not been defeated by deception, he would have certainly lived much longer
About Hanuman Jayanti
Yatra yatra raghunatha kirtanam;
Tatra tatra kritha masthakanjalim;
Bhaspavaari paripurna lochanam;
Maarutim namata raakshasanthakam
Meaning : "We bow to Maruti, Sri Hanuman, who stands with his palms folded above his forehead, with a torrent of tears flowing down his eyes wherever the Names of Lord Rama are sung".
Sri Hanuman is worshipped all over India-either alone or together with Sri Rama. Every temple of Sri Rama has the murti or idol of Sri Hanuman. Hanuman is the Avatara of Lord Shiva. He was born of the Wind-God and Anjani Devi. His other names are Pavanasuta, Marutsuta, Pavankumar, Bajrangabali and Mahavira.
He is the living embodiment of Ram-Nam. He was an ideal selfless worker, a true Karma Yogi who worked desirelessly and dynamically. He was a great devotee and an exceptional Brahmachari or celibate. He served Sri Rama with pure love and devotion, without expecting any fruit in return. He lived to serve Sri Rama. He was humble, brave and wise. He possessed all the divine virtues. He did what others could not do-crossing the ocean simply by uttering Ram-Nam, burning the city of Lanka, and bringing the sanjeevini herb and restoring Lakshmana to life again. He brought Sri Rama and Lakshmana from the nether world after killing Ahiravana.
He had devotion, knowledge, spirit of selfless service, power of celibacy, and desirelessness. He never boasted of his bravery and intelligence.
He said to Ravana, "I am a humble messenger of Sri Rama. I have come here to serve Rama, to do His work. By the command of Lord Rama, I have come here. I am fearless by the Grace of Lord Rama. I am not afraid of death. I welcome it if it comes while serving Lord Rama."
Mark here how humble Hanuman was! How very devoted he was to Lord Rama! He never said, "I am the brave Hanuman. I can do anything and everything."
Lord Rama Himself said to Sri Hanuman, "I am greatly indebted to you, O mighty hero! You did marvellous, superhuman deeds. You do not want anything in return. Sugriva has his kingdom restored to him. Angada has been made the crown prince. Vibhishana has become king of Lanka. But you have not asked for anything at any time. You threw away the precious garland of pearls given to you by Sita. How can I repay My debt of gratitude to you? I will always remain deeply indebted to you. I give you the boon of everlasting life. All will honour and worship you like Myself. Your murti will be placed at the door of My temple and you will be worshipped and honoured first. Whenever My stories are recited or glories sung, your glory will be sung before Mine. You will be able to do anything, even that which I will not be able to!"
Thus did Lord Rama praise Hanuman when the latter returned to Him after finding Sita in Lanka. Hanuman was not a bit elated. He fell in prostration at the holy feet of Lord Rama.
Lord Rama asked him, "O mighty hero, how did you cross the ocean?"
Hanuman humbly replied, "By the power and glory of Thy Name, my Lord."
Again the Lord asked, "How did you burn Lanka? How did you save yourself?"
And Hanuman replied, "By Thy Grace, my Lord."
What humility Sri Hanuman embodied!
His birthday falls on Chaitra Shukla Purnima (the March-April full moon day).
On this holy day worship Sri Hanuman. Fast on this day. Read the Hanuman Chalisa. Spend the whole day in the Japa of Ram-Nam. Sri Hanuman will be highly pleased and will bless you with success in all your undertakings.
Glory to Hanuman! Glory to his Lord, Sri Rama!
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Durgashtami
The festival of ritualistic worship of Durga (Durgapuja) is celebrated with great fervour in the Indian states of Bangal, Bihar, Orissa, Assam, Uttar Pradesh and Madhya Pradesh on the eighth day (ashtami) in the bright fortnight of the Hindu lunar month of Ashvin. Since on this day various religious rites of the female deity (devi) are performed, this day is also known as mahashtami. During the transition between the eighth and the alled sandhipuja is performed at this time. On mahashtami day after getting purified at dawn, one should perform ritualistic worship of Bhagvati adorned with Her garments, weapons, the insignia of royalty such as a silver or gold canopy resembling an umbrella over Her head, a chowrie (brush like fan), etc. If at that time the position of the planets (yoga) is Bhadravati then the ritualistic worship should be performed in the evening and the animal sacrifice (bali) should be offered at midnight.
5 I 1. Blowing of the pots (ghagar phunkne) : On this day a bust of the deity Lakshmi is made. Married Brahman women blow into the pots and dance. The pot is lifted with both hands, the blower is placed in it and air is blown to generate a sound. At that time the female deity manifests in 5% women, 10% women feign possession while the remaining 85% blow into the pots for recreation.
GANESH JAYANTHI:
Ganesha Chaturthi (IAST: Gaṇeśa Chaturṭhī, sanskrit: गणेश चतुर्थी) or Ganesha Festival is a day on which Lord Ganesha, the son of Shiva and Parvati, is believed to bestow his presence on earth for all his devotees. It is also known as Vinayaka Chaturthi or Vinayaka Chavithi in Sanskrit, Kannada, Tamil and Telugu,Chavath ( चवथ ) in Konkani and as Chathaa (चथा) in Nepal Bhasa.
It is celebrated as it is the birthday of Lord Ganesha. The festival is observed in the Hindu calendar month of Bhaadrapada, starting on the shukla chaturthi (fourth day of the waxing moon period). Typically the day falls sometime between August 20 and September 15. The festival lasts for 10 days, ending on Ananta Chaturdashi. This festival is observed in the lunar month of bhadrapada shukla paksha chathurthi madhyahana vyapini purvaviddha. if chaturthi prevails on both days, the first day should be taken. Even if chaturthi prevails for complete duration of madhyahana on the second day, but if it prevails on previous day's madhyahana period even for one ghatika (24 minutes) the previous day should be taken. (Ref. Dharmasindhu and Indian Calendric System, by Commodore S.K. Chatterjee (Retd). Madhyahana is the 3rd / 5th part of the day (Sunrise-sunset).
Ganesha, the elephant-headed son of Shiva and Parvati, is widely worshipped as the supreme god of wisdom, prosperity and good fortune.
While celebrated all over India, it is most elaborate in Maharashtra,Goa ( Biggest festival for Konkani people all over the world ) Gujarat, Karnataka and Andhra Pradesh, and other areas which were former states of the Maratha Empire. Outside India, it is celebrated by Newars in Nepal.
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Vinayaka Chaturthi Celebrations at home as per Telugu traditions
The Origin of the festival lies in the Holy Hindu scriptures which tell the story of Lord Ganesha.
Lord Ganesha (or Ganapati) (the names mean "Lord [isha] or [pati] of Shiva's hosts [gana]") was created by goddess Parvati, consort of Lord Shiva.
According to the legend, Lord Shiva, the Hindu God of destruction, was away at a war. His wife Pavarti, who was a goddess in her own right, wished to bathe and having no-one to guard the door to her apartments, conceived of the idea of creating a son who could guard her. Parvati created Ganesha out of the sandalwood paste that she used for her bath and breathed life into the figure. She then set him to stand guard at her door and instructed him not to let anyone enter. In the meantime, however, Lord Shiva returned from the battle but as Ganesha did not know him, he stopped Shiva from entering Parvati's chamber. Shiva,enraged by Ganesh’s impudence, drew his sword and cut off Ganesha's head. Pavarti emerged to find Ganesha decapitated and flew into a rage. She took on the form of the Goddess Kali and threatened destruction to the three worlds of Heaven, Earth & sub terrain. Seeing her in this mood, the other Gods were truly afraid and Shiva, in an attempt to pacify Parvati, sent out his ganas, or hordes, to bring the head of the first living being with his head towards the north (the auspicious direction associated with wisdom). The first living thing they came across was an elephant. So they brought the head of this elephnat and Shiva placed it on the trunk of Parvati's son and breathed life into him. Parvati was overjoyed and embraced her son, the elephant-headed boy whom Shiva named Ganesha, the lord of his ganas
In 1893, Lokmanya Tilak, an Indian nationalist, social reformer and freedom fighter reshaped the annual Ganesh festival from private family celebrations into a grand public event. [1] It is interesting to note that the festival was not celebrated in a public manner until this time but was a quiet, family affair among Hindus, who used to celebrate it in the privacy of their homes in a traditional manner.
Lokamanya Tilak visualized the cultural importance of this deity and popularised Ganesha Chaturthi as a National Festival "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra.[2][3]
Tilak chose Ganesha as a rallying point for Indian protest against British rule because of his wide appeal as "the god for Everyman".[4] [5] It was an important festival during the Peshwa rule in Maharashtra, but acquired a more organized form all over India during the Swaraj movement (Freedom struggle).
Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day[6]. The festival facilitated community participation & involvement in the form of learned discourses, dance dramas, poetry recital, musical concerts, debates, etc. It served as a meeting ground for common people of all castes and communities, in a time when social & political gatherings were forbidden by the British Rule to exercise control over the population.
[edit] Ganesh Puja in India
An idol maker gives finishing touches to a Ganesha statue during the Chaturthi festival
Ganesh Mantapa
Ganesh immersion at Hussain Sagar, Hyderabad
2-3 months prior to the day of Ganesh Chaturthi, Life-like clay models of Lord Ganesha are made for sold by specially skilled artisans. They are beautifully decorated & depict Lord Ganesh in various poses. The size of these idols may vary from 3/4th of an inch to over 25 feet.
Ganesh Chaturthi starts with the installation of these Ganesh idols in colorfully decorated homes and specially erected temporary structures mantapas (pandals) in every locality. The pandals are erected by the people or a specific society or locality or group by collecting monetary contributions. The mantapas are decorated specially for the festival, either by using decorative items like flower garlands, lights, etc or are theme based decorations, which depict religious themes or current events. The idols are worshiped with families and friends.
The priest, usually clad in red silk dhoti and shawl, then invokes life into the idol amidst the chanting of mantras. This ritual is the Pranapratishhtha. After this the ritual called as Shhodashopachara (16 ways of paying tribute) follows. Coconut, jaggery, 21 modakas, 21 durva (trefoil) blades of grass and red flowers are offered. The idol is anointed with red unguent, typically made of Kumkum & Sandalwood paste . Throughout the ceremony, Vedic hymns from the Rig Veda, the Ganapati Atharva Shirsha Upanishad, and the Ganesha stotra from the Narada Purana are chanted.
For 10 days, from Bhadrapad Shudh Chaturthi to the Ananta Chaturdashi, Ganesha is worshipped. Sponsored Links
On the 11th day, the idol is taken through the streets in a procession accompanied with dancing, singing, and fanfare to be immersed in a river or the sea symbolizing a ritual see-off of the Lord in his journey towards his abode in Kailash while taking away with him the misfortunes of his devotees. All join in this final procession shouting "Ganapathi Bappa Morya, Purchya Varshi Laukar ya" (O father Ganesha, come again early next year). After the final offering of coconuts, flowers and camphor is made, people carry the idol to the river to immerse it.
The main sweet dish during the festival is the modak ([modagam]or modakam in South India). A modak is a dumpling made from rice flour/wheat flour with a stuffing of fresh or dry-grated coconut, jaggery, dry fruits and some other condiments. It is either steam-cooked or fried. Another popular sweet dish is the karanji (karjikaiin Kannada) which is similar to the modak in composition and taste but has a semicircular shape.
Public celebrations of the festival are hugely popular, with local communities (mandalas) vying with each other to put up the biggest idol & the best pandal. The festival is also the time for cultural activities like songs, dramas and orchestra and community activities like free medical checkup, blood donation camps, charity for the poor, etc.
Today, the Ganesh Festival is not only a popular festival - it has become a very critical and important economic activity for Maharashtra. Many artists, industries, and businesses survive on this mega-event. Ganesh Festival also provides a stage for budding artists to present their art to the public. The same holds true for Hyderabad too.
For the year 2007 in the Western Calendar, Ganesha Chaturthi commenced on Saturday, September 15th and its allied festival for Ganesha's mother, Gauri (a form of Parvathi) called Gauri Puja comes on September 13th (the day before) [1].
Ganesh Festival 2005 |
| Mandai Ganpati | Babugenu Ganpati | GrahakPeth Ganpati | JunyaJaicha Ganapati | |
| Khajinavihir Ganpati | Tulshibag Ganpati | |||
| | ||||
| Observed by | ||||
| Type | Birthday of Lord Ganesha | |||
| Begins | ||||
| Ends | Ananta chaturdashi | |||
| Date | August/September | |||
| Celebrations | 10 days | |||
India is a land of festivals. Diwali, the Festival of Lights, is celebrated with fervor and gaiety. The festival is celebrated by young and old, rich and poor, throughout the country to dispel darkness and light up their lives. The festival symbolizes unity in diversity as every state celebrates it in its own special way.
The celebration of the four-day festival commences on Aswayuja Bahula Chaturdasi and concludes on Kartika Shudda Vijiya. The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama.
'Puranas' have it that Naraka, son of Bhudevi, acquired immense power from a blessing given by Lord Brahma after a severe penance. He soon unleashed a reign of terror in the kingdom of Kamarupa, harassing celestial beings with his invincible might. Unable to bear the tyranny of the demon, the celestial beings pleaded with Lord Krishna to save them from his torture.
But Naraka could not be easily killed as he had a boon that he would face death only at the hands of his mother Bhudevi. So, Krishna asks his wife Satyabhama, the reincarnation of Bhudevi, to be his charioteer in the battle with Naraka.
When Krishna feigns unconsciousness after being hit by an arrow of Naraka, Satyabhama takes the bow and aims the arrow at Naraka, killing him instantly. Later Lord Krishna reminds her of the boon she had sought as Bhudevi. The slaying of Naraka by Sathyabhama could also be taken to interpret that parents should not hesitate to punish their children when they stray on to the wrong path. The message of Naraka Chaturdasi is that the good of the society should always prevail over one's own personal bonds.
The second day is Amavasya when Lakshmi puja is performed. It is believed that on this day Goddess Lakshmi would be in her benevolent mood and fulfill the wishes of her devotees. One version says that it was on this day that Goddess Lakshmi emerged from Kshira Sagara (Ocean of Milk) when the Gods and demons were churning the sagara (ocean) for nectar (Amrit)
The other version is that when Lord Vishnu in the guise of Vamana, sought three feet of land from the generous demon king Bali, the latter had to surrender his head as Vamana had conquered the earth and the sky in two strides. Lord Vishnu banishes Bali into the Pathala Loka (netherland) by keeping his third stride on Bali's head. Later, pleased by his generosity, Lord Vishnu grants him a boon and he in turn requests the Lord to guard his palace at Pathala Loka.
Meanwhile, the Goddess is unable to bear the separation and her grief affects the functioning of the entire universe. Brahma and Lord Shiva offer themselves as guards and plead with Bali to relieve Vishnu. So, on the Amavasya day, Lord Vishnu returns to his abode and Goddess Lakshmi is delighted. It is believed that those who worship Goddess Lakshmi on this day would be bestowed with all the riches.
The third day is "Kartika Shudda Padyami." On this day Bali would come out of Pathala Loka and rule Bhuloka as per the boon given by Lord Vishnu. Hence, it is also known as "Bali Padyami".
The fourth day is referred to as "Yama Dvitiya." On this day, sisters invite their brothers to their homes.
However, in the northern part of India it is celebrated as the return of Ram along with Sita and Lakshman from his 14 years of exile after killing Ravana. To commemorate his return to Ayodhya, his subjects illuminated the kingdom and burst crackers. For the Gujaratis, Marwaris and other business community Diwali marks the worship of Goddess Lakshmi and also the beginning of the new financial year.
For Bengalis, it is the time to worship Goddess Kali or Durga. The Goddess Durga continued her "Vilaya Tandava" even after killing demon Mahishasura.
The Dipavali festival is regarded as an occasion particularly associated with an ancient event of Sri Krishna overcoming the demoniacal force known as Narakasura, recorded in the Epics and Puranas. After the great victory over Narakasura in a battle which appears to have lasted for long, long days, Sri Krishna with his consort Satyabhama returned to his abode in Dwaraka. The residents of Dwaraka were very anxious about the delay caused in Sri Krishna's returning, and it is said that they were worshipping Bhagavati Lakshmi for the prosperity and welfare of everyone and the quick returning of Bhagavan Sri Krishna and Satyabhama. And, after Sri Krishna returned, the story goes that he took a bath after applying oil over his body, to cleanse himself subsequent to the very hectic work he had to do in the war that ensued earlier. This oil-bath connected with Sri Krishna's ritual is also one of the reasons for people necessarily remembering to take an oil-bath on the day known as Naraka Chaturdasi, prior to the Amavasya when Lakshmi Puja is conducted. Everyone in India remembers to take an oil-bath on Naraka Chaturdasi in memory of, in honour of, Bhagavan Sri Krishna's doing that after the demise of Narakasura. Having taken the bath, they all joined together in great delight in the grand worship of Maha-Lakshmi for general prosperity of everyone in Dwaraka. This is the traditional background, as is told to us, of the rites and the worships connected with Naraka Chaturdasi and Dipavali Amavasya.
There is a third aspect of it which is called 'Bali Padya', the day following Amavasya. It does not look that the Bali Padya festival is directly connected with Lakshmi Puja or Naraka Chaturdasi. But it has another background altogether, namely, the blessing Narayana, in His incarnation as Vamana, bestowed upon the demon-king Bali Chakravarti, whom He subdued when He took a Cosmic Form in the Yajnasala of Bali Chakravarti, the details of which we can read in the Srimad Bhagavata Mahapurana.
Bali Chakravarti was himself a great devotee, an ideal king and ruler, and having submitted himself to being thrown into the nether regions by the pressure of the foot of Narayana in the Cosmic Form, it appears he begged of Him to have some occasion to come up to the surface of the earth and then be recognised as a devotee of Bhagavan Narayana Himself. This recognition, this hallowed memory of Bali Chakravarti, is celebrated on the first day of the bright fortnight following the Amavasya. Bali Puja, Bali Padya are some of the terms used to designate this occasion, the day next to Amavasya.
So, the sum and substance of the message connected with Dipavali is that it is a three-day festival, beginning with Naraka Chaturdasi, a day prior to Amavasya; then the main Lakshmi worship day, which is Amavasya itself; and the third day which is Bali Padya connected with the honour bestowed upon Bali Chakravarti as a devotee of Bhagavan Narayana. It is also an occasion for spiritual exhilaration, a lighting up of all darkness, socially as well as personally, outwardly and inwardly, for the purpose of allowing an entry of the Supreme Light of God into the hearts of all people.
Dipavali means 'the line of lights'. 'Dipa' is light; and 'Avali' means line. So, Dipavali or the festival of the line of lights is the celebration of the rise of Knowledge. It is also the celebration of the victory of the Sattvic or divine elements in us over the Rajasic and Tamasic or baser elements which are the real Asuras, the Rakshasas, Narakasura and others. The whole world is within us. The whole cosmos can be found in a microscopic form in our own body. Rama-Ravana-Yuddha and Tarakasura-Vadha, and all such Epic wars - everything is going on inside us. This Dipavali is thus also a psychological context, wherein we contemplate in our own selves the holy occasion of self-mastery, self-subjugation and self-abnegation leading to the rise of all spiritual virtues which are regarded as lustre or radiance emanating from Self-Knowledge. Bhagavati Mahalakshmi, the Goddess of prosperity, does not merely mean the Goddess of wealth in a material sense. Lakshmi does not mean only gold and silver. Lakshmi means prosperity in general, positive growth in the right direction, a rise into the higher stages of evolution. This is the advent of Lakshmi. Progress and prosperity are Lakshmi. In the Vishnu Purana we are told if Narayana is like the sun, Lakshmi is like the radiance of the sun. They are inseparable. Wherever Narayana is, there is Lakshmi. Wherever is divinity, there is prosperity. So on this day of Dipavali we worship the Supreme God who is the source of all conceivable virtues, goodness and prosperity, which is symbolised in illumination, lighting and worship in the form of Arati and a joyous attitude and feeling in every respect. So, in short, this is a day of rejoicing over the victory of Sattva over the lower Gunas, the victory of God Himself over the binding fetters of the soul.
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February 25, 2008 RENU
- It is on the fifth day of the bright half of the Shravan that Naga Panchami, or the festival of snakes, is celebrated.
- Snakes are believed to like milk. As this is the day of the serpents, devotees pour milk into all the holes in the ground around the house or near the temple to propitiate them. If a snake actually drinks the milk, it is considered to be extremely lucky for the devotee.
- Young Krishna was playing with the other cowboys, when suddenly the ball got entangled in the high branch of a tree. Krishna volunteered to climb the tree and fetch the ball. But below the tree there was a deep part of the river Yamuna, in which the terrible snake Kaliya was living. Everybody was afraid of that part of the river. Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: “Please, do not kill me.” Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again.
- On Nag Panchami day the victory of Krishna over the Kaliya snake is commemorated.
Navaratri
Sep 28 - Oct 7, 2000
The grandest of festivals in India following the South West monsoon and immediately preceding the North East monsoon season in India is Navaratri, or the festival of nine nights. The feminine aspect of Divinity i.e. Shakti is celebrated in great splendour for a period of nine nights (and days).
Beginning on the first phase of the moon after the dark Mahalaya AMavasya, the ninth day of the festival falls on the 9th phase of the moon, i.e. Maha Navami, and concludes with Vijaya Dasami or Dassara. Navaratri celebrations take various forms across the length and breadth of the subcontinent.
Templenet is pleased to feature take you on a journey through several temples all over India during Navaratri 2000 (September 28 - October 7 - 2000).
September 28: The first of the featured temples is the Kanyakumari temple at the southernmost tip of the Indian subcontinent. Formerly in the princely state of Travancore, this temple is now in Tamilnadu and it enshrines Parvati as a child. It is a temple rich in legends, festivals and traditions.
September 29: Featured today, are four well known shrines on the West coast of India, two in Kerala and two in Karnataka.
September 30: Featured today, are two of the Shakti Peetha shrines of Maharashtra, Mahalakshmi at Kolhapur and Bhavani at Tuljapur.
October 1: Featured today, are two of the Shakti Peetha shrines of Gujarat, Pavagadh and Ambaji.
October 2: Today's Navaratri feature highlights four of the Shakti shrines of India associated with the spiritual leader Aadi Sankaracharya of the 1st millennium CE.
October 3: Kritis composed by the Karnatic Music Composer, Mutthuswamy Deekshitar in Sanskrit, on several of the Shakti shrines - find life in concert platforms today. These kritis reflect the traditions, legends and beliefs associated with the temples visited by the composer. Please visit our feature from Navaratri 1999, highlighting some of the kritis of Deekshitar. (The temples covered here are Jambukeswaram, Madurai, Tiruvarur and Kanchipuram).
October 4: Visit Tirukkarugavur, a remote hamlet near Thanjavur in Tamilnadu, with a celebrated shrine to Garbarakshakambika. Also experience the magnificient Periyanayaki temple now in a state of disrepair, in the village of Devikapuram, near Polur (Tiruvannamalai) in Northern Tamilnadu.
October 5: Featured today, is the wel known Kalighat Kali Temple, in Calcutta.
October 6: On the occaison of Saraswati Puja Maha Navami (the 9th day of Navaratri), visit the 900 year old Saraswati Ambal temple at Koothanur, near Thanjavur in Tamilnadu. Also visit the modern Saraswati Temple at Pilani, Rajasthan.
Puri Rath Yatra
| Location : | Puri, Orissa |
| Falls On : | The Bright Fortnight of Ashadha (June - July) |
| Duration : | 10 Days |
| Dates Back : | 10th - 11th Century |
| Related Links: |
Orissa is a land of innumerable fairs and festivals celebrated round the year but the most spectacular of them is the Rath Yatra, hitherto known as the Car Festival to western world. This chariot procession on the main streets of Ahmedabad city features a lot of colourful chariots, trucks and other vehicles. The procession commemorates the journey of lord Krishna to Mathura, leaving behind grieving Gopis. The massive procession begins at Jagdish temple in Jamalpur. The main chariots are dedicated to lord Krishna, his brother Balaram and sister Subadhra, followed by colourfully decorated elephants, trucks, motor vehicles, pilgrims on foot, acrobats and gymnasts.
The Period of Yatra
Every year in July, the sacred coastal town of Puri comes alive to celebrate the Rath Yatra of Lord Jagannath, one of the biggest festivals during the monsoon season. According to the Indian solar calendar, it falls two days after the new moon day of the month of Asadh.
Legends and Rituals
The famous Car festival of Lord Jagannath falls on the second day of bright fortnight of the month of Ashada when the Lord with his brother and sister coming out from the 'Ratna Sinhasan' to the streets of Puri joins His devotees while visiting His birth place The Gundicha Ghar. After a stay of nine days the return journey starts for the temple.
According to legend Lord Jagannath said to have expressed His desire to visit His birthplace Gundicha Ghar once every year. According to others Subhadra wanted to visit Dwarka, her parents home therefore, her two brothers Jagannath and Balabhadra took her there on this day. According to Bhagavad Puran on this day. Krishna and Balaram went to Mathura on the invitation of Kansa to participate in the competition.
The entire Ratha Yatra is a symbolic humanisation of God. All rituals associated with the festival demonstrate an attempt to bring the God down from His pedestal of glory to a more human level. On the day of journey the three chariots the yellow coloured Nandighosa, blue coloured Taladwaja and Deviratha are lined up in front of the temple and then the deities are brought on to their respective Chariots. Once the king of Puri the living symbol of Lord Jagannath sweeps the chariots with scented water and golden broom, the pilgrims lined up with the rope pull the chariots on the Badadanda to Gundicha Ghar.
Regional Celebrations
Though this festival time is very special in India, the main Rath Yatra takes place in the holy town of Puri. At other places, those devotees of Lord Jagannath, who cannot make it to Puri, take out similar processions on a much smaller scale. Notable are the ones at Ramnagar (near Varanasi), Serampore (near Calcutta) and Jagannathpur (near Ranchi).
Places to Visit
Without doubt, the best place to visit during this festival time is Puri, situated a few kilometers away from Bhubaneshwar, the capital of the state of Orissa. This chariot procession on the main streets of Ahmedabad city features a lot of colourful chariots, trucks and other vehicles.
RAKSHA BANDHAN:
Raksha Bandhan (the bond of protection in Hindi) is a Hindu festival, which celebrates the relationship between brothers and sisters. It is celebrated on the full moon of the month of Shraavana.
The festival is marked by the tying of a rakhi, or holy thread by the sister on the wrist of her brother. The brother in return offers a gift to his sister and vows to look after her. The brother and sister traditionally feed each other sweets. It is not necessary that the rakhi can be given only to a brother by birth; any male can be "adopted" as a brother by tying a rakhi on the person, that is "blood brothers and sisters", whether they are cousins or a good friend. Indian history is replete with women asking for protection, through rakhi, from men who were neither their brothers, nor Hindus themselves. Rani Karnavati of Chittor sent a rakhi to the Mughal Emperor Humayun when she was threatened by Bahadur Shah of Gujarat. Humayun abandoned an ongoing military campaign to ride to her rescue.
The rakhi may also be tied on other special occasions to show solidarity and kinship (not necessarily only among brothers and sisters), as was done during the Indian independence movement.
The origin of the festival is mostly attributed to one of following mythological incidents:
1. Indra's fight with Vritra - Indra, the king of devtas (gods), had lost his kingdom to the asura (demon) Vritra. At the behest of his Guru Brihaspati, Indra's wife Sachi[citation needed] tied a thread around her husband's wrist to ensure his victory in the upcoming duel.
2. Draupadi and Krishna during the Rajsuya yagya - After Shishupal's death, Krishna was left with a bleeding finger. Draupadi, the wife of the Pandavas, had torn a strip of silk off her sari and tied it around Krishna's wrist to stop the flow of blood. Touched by her concern, Krishna had declared himself bound to her by her love. He further promised to repay the debt many fold. Many years later when Draupudi was about to be shamed by being disrobed in front of the whole court by her evil brother-in-law Duryodhana, she called on Krishna to help her, and he did by divinely elongating her sari so it could not be removed.
[edit] Raksha Bandhan celebrations in India
While Raksha Bandhan is celebrated all over the country, different parts of the country mark the day in different ways. These celebrations happen to fall on the same day, and may not have anything to do with Raksha Bandhan itself or Rakhi.
[edit] Tying of rakhi
Perhaps the single most important way of celebrating Raksha Bandhan is by tying the rakhi. A sister ties a rakhi to the wrist of her brother. The tying of a rakhi signifies her asking of her brother for his protection and love for the sister. The brother in turn, accepts the rakhi, confirms his love and affection for his sister and shows this with gifts and money. It is a family event where all members of family, dressed in finery, gather and celebrate. The tying of rakhi is followed by a family feast.
[edit] Rakhi Purnima
Rakhi is celebrated as Rakhi Purnima in North India as well as in parts of Northwest India. The word "Purnima" means a full moon night.
[edit] Nariyal Purnima
In western India and parts of Maharashtra, Gujarat, and Goa this day is celebrated as Nariyal Purnima. On this day an offering of a coconut (nariyal) is made to the sea, as a mark of respect to Lord Varuna, the God of the Sea. Nariyal Purnima marks the beginning of the fishing season and the fisherman, who depend on the sea for a living, make an offering to Lord Varuna so that they can reap bountiful fish from the sea.
SANKRANTHI:
Sankranti - Makara Sankranti
The Sun enters the Makara raasi (the zodiac sign of Capricorn - the goat), on Sankranti day, signifying the onset of Uttarayana Punyakalam.
The following has been translated from an article in Sadachara Vybhavam of the great Vaishnava devotee Sripad Madhwacharya.
Today is "Makara Sankranti" -- which is celebrated when the Sun begins the northward journey, marking the beginning of the "uttaraayaNa puNyakaalam". Sun enters the sign of "Makara", (Capricorn) from Cancer at this time. (This is also called equinox, when the day and nights are exactly the same). Starting this day, the duration of day starts to increase until "dakshiNaayanam" comes. Makara Sankranti signifies two things. One is the changing path of Sun and other is the beginning of "Uttarayana Punyakaala" Makara literally means "Capricorn" and sankranti means "change" or 'sankramaNa' literally means 'crossing'. On this day, it is said that Sun passes from one Zodiac sign to another. A sankranti or sankramaNa marks the beginning of every solar month in the Vedic calendrical system when Sun passes from one sign to the other, it's the cusp of the months as astro-wallas call. But, being solar based the change of January 14th or 15th of every year is considered more sacred than any other month, as it is the beginning of Uttarayana Punyakaala.
Lord Surya on His dazzling chariot that has thousands of spokes and magnificent wheels, and driven by seven horses (seven colours of the spectrum) begins His journey northward into the Makara Rasi, filling our lives with light and getting rid of the darkness. This light not only fills our material life and helps our plants grow at seeding time, but also gets rid of our "internal" darkness, showing the path of self realisation - moksha.
On this day, devotees prepare a dish made of green grams, rice and jaggery (sarkkarai pongal) - representing Lord Narayana, Laxmi and Their Divine love. The festival reminds us that we need to establish that Divine Love within ourselves and give a direction to this "chanchala buddhi" and fix it our Lord Narayana, who brings light in our lives.
This same festival is celebrated as Pongal in the South of India. Harvest is brought home the new rice is then boiled in milk to make the sweet called "chakrapongali", the special cuisine of the eve. This harvest festival is celebrated for 3 days. The delicacy is first offered to Sun God, the chief deity under worship, that is later distributed to all as prasadam. The harvest is celebrated as being blessed with Dhanyalakshmi and a splendid feast is shared by all after the Ishta Devatha pujas.
Traditionally, this period is considered an auspicious time and the veteran Bhishma of Mahabharata chose to die during this period. Bhishma fell to the arrows of Arjuna. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period. Sri Bhishma Pitamaha waited on the bed of arrows till the "uttaraayaNa punyakaalam" has arrived, and then breathed once more, for the last time. It is believed that one escapes the cycle of repeated birth and death, if one gives up one's body on this day. The uttarAyaNa (norther course of the Sun) was traditionally considered more auspicious than the dakshiNAyana (southern course of the Sun). Over the years, this led some to believe that dying during dakshiNAyana, the southern path of the sun, was inauspicious and did not lead to moksha - release - liberation.
This belief is cast aside in the Brahma-Sutras that the time of death is immaterial in the case of the intelligent devotee. In those Sutras 4.2.19-20, it is established that one who has knowledge of the Lord can die during any time; the exaltations of uttarAyaNa are merely to praise meditation on the path to Vaikuntha, which the wise devotees jIva takes upon death. This divine path beginning with light, is presided upon by deities of greater and greater brilliance, with uttarAyaNa being one of them. This marga - path culminates in Vaikuntha, the state of moksha, and shastra says it should be meditated upon daily by the yogi of devotion.
Sesame oil is used in making sweets and dishes, particularly on this day. It is believed that sesame seeds are used for purificatory purposed (or as being auspicious - "tila juhomi sarasaagum sapishhThaam gandhaara mama chitteramanutu swaaha", "tila krishnaa tila shevataa tila saumyaa vashaanugaa"...).
Some devotees also have elaborate festivals offering six kinds of sesame preparation in the service of the Lord on Sat-tila ekadasi:
See the following links just below for some interesting insights:
Other information about Makara sankranti - lincluding local traditions - festivals:
The wide range of festivities can better be witnessed by one along the countryside than in the urban localities. The festivities last the whole of Dhanurmasam, ending with Sankranti.
Gobbemmalu – Young girls are seen to put up Gobbemmalu. These are round balls of cow dung that are decorated with vermilion, turmeric and coloured flowers. These are placed in the middle of the bright muggus in the front yards of the dwellings and are worshipped with Navadhanyas (nine types of grains) to welcome the Lakshmi, the Goddess of abundance and prosperity. Spinsters worship for good husbands on the occasion. After this, the women folk get gathered to sing and dance to the accompaniment around these gobbis.
Many a traditional folk form add glory to the festive scenario. Haridasulu (Madhwas) are seen singing eulogies of the Almighty and seeking arms from the people in the early hours of the days. Gangireddu Ata, is another festival where trained oxen dance to the tunes of the Nagaswaram played by their master is a great attraction - probably not too many in Auckland. Kommudasarulu & PittalaDora are other folklore that brighten the days with their healthy humour - we can handle that......I got some one liners.....
Kites – kites are seen soaring high in the sky on the day of Makara Sankranti. This is symbolic of the existence of mankind, with the kites depicting the human lives and the manza depicting the eternal bond between us and the divine self. People however seem to correlate the soaring kites with their high spirits on the eve of Makara sankranti. Competitions held with kites of all sizes and shapes and the sharp edged manza draw people on the terraces and in open grounds to witness the riot of colours - fun for the gurukulis.
In some places they have the focus on the newly married couples who are presented with special gifts and clothes.
Sankranthi, or Sankranti (Sanskrit: मकर संक्रान्ति , is a festival that signifies the beginning of the harvest season for the farmers of Indian Sub-Continent. This is a harvest festival celebrated not only all over India but other South East Asian Counties as well.
Makara Sankranti has special geo-agri-economical significance to people of Indian Sub-Continent. Makara Sankaranti is about transition of Sun into Capricorn on its celestial path.(Sankarnti being Sanskrit for transition ). This is significant considering Winter Solstice marking gradual increase of duration of day. Also traditionally this has been one of many (considering vastness of land and climatic variation ) harvest days.
The day on which the sun begins its journey northwards is referred to as Makara Sankranti. Sankramana means "to commence movement" and hence the name Makara Sankranti given to one of the largest, most auspicious, but varied festivals in the Indian subcontinent. It usually falls in the middle of January. Because of the geography and size of India, this festival is celebrated for innumerable reasons depending on the climate, agricultural environment, cultural background and position in the context of north or south of India.
[edit] Days of Festival in Andhra Pradesh
It is a three day festival in Andhra Pradesh:
Day 1 - Bhogi Panduga (Bhogi)
Day 2 - Peddala Panduga,SANKRANTI (Surya)
Day 3 - Kanuma Panduga (Kanuma)
The first day of festival is Bhogi. At dawn people light up fire with several old articles in their house. The second day is Sankranti, the big festival, when everyone wears new clothes and pray to their favourite God by offering them sweets. Kanuma Panduga (Kanuma) is less celebrated but is an integral part of Sankranti culture. Sankranti usually represents all the three days together. It is celebrated in almost every village with adventurous games in South India. Whether it is the cock fights in Andhra, Bull fighting in Tamil Nadu or Elephant Mela in Kerala, there is huge amount of illegal betting but the so called tradition continues to play a major role in the festival. Another notable feature of the festival in South India is the Haridas who moves around begging for rice wishing luck to the household. Rangoli competitions too are a common sight. The entire month from mid-December to sankranthi is celebrated with giant rangolis in front of the house which are drawn only at late night for the entire month. For all other days of the year, rangoli is typically drawn in mornings only. Sankranthi is also celebrated by the huge Telugu diaspora worldwide, especially United States, Malaysia, South Africa, Singapore, Europe. The same festival is celebrated throughout the country under other names such as Pongal in Tamil Nadu and Lohri in Punjab. Kanuma, which is also considered a major part of sankranti lacking the pompousness associated with makara, is celebrated by cleaning and praying the equipment used by the household ranging from weapons to utensils.
[edit] National festival
Makar Sankranti is one of the most auspicious days for the Hindus and is celebrated in almost all parts of India in myriad cultural forms, with great devotion. Millions of people take a dip in places like Ganga Sagar (point where the river Ganga meets the Bay of Bengal) and Prayag and pray to the Sun God (Surya). It is celebrated with pomp in southern parts of India as Pongal, and in Punjab as Lohri and Maghi.
In the western Indian state of Gujarat, the celebrations are even bigger. People offer thousands of their colorful oblations to the Sun in the form of beautiful kites. The act stands as a metaphor for reaching to their beloved God, the one who represents the best. Makar Sankranthi also happens to be the day on which Bhishma, the grand sire of Pandavas and Kauravas from the epic Mahabharata voluntarily left his mortal coil. This day is also very special for women of southern Indian state of Andhra Pradesh. Unmarried women here pray in hope of getting a good husband or for longevity of their husbands, in case of married women.
[edit] Subtle meaning in Sankranthi
Makar Sankranti is the day when the Sun God begins its ascendancy and entry into the Northern Hemisphere. Sun for Hindus stands for Pratyaksha Brahman - the manifest God, who symbolizes, the one, non-dual, self-effulgent, glorious divinity blessing one and all tirelessly. Sun is the one who transcends time and also the one who rotates the proverbial wheel of time. The famous Gayatri Mantra, which is chanted everyday by every faithful Hindu, is directed to Sun God to bless them with intelligence & wisdom. Sun not only represents God but also stands for an embodiment of knowledge & wisdom. Lord Krishna reveals in Gita that this manifested divinity was his first disciple, and we all know it to be indeed a worthy one too. No Sundays for the Sun, may be because one who revels in its very 'being', the very essence of his own Self, is always in the Sunday mood.
The co-relation of cosmic events with individual life is one of the most astounding traits of Hindu Masters. Once this co-relation is brought about these cosmic events become instrumental in reminding us of the best which we cherish and value. Sun is the most glorious and important cosmic body, thus every sun-centric event becomes an important spiritual, religious & cultural event in India.
[edit] Mela
Many Melas or fairs are held on Makar Sankranti the most famous being the Kumbh Mela, held every 12 years at one of four holy locations, namely Haridwar, Prayag (Allahabad), Ujjain and Nashik. The Magh Mela (or mini-Kumbh Mela held annually at Prayag) and the Gangasagar Mela (held at the head of the Ganges River, where it flows into the Bay of Bengal).
Makara Sankranti is celebrated in Kerala at Sabarimala where the Makara Jyothi is visible followed by the Makara Vilakku celebrations.
Shiva ratri vratam
Shiva rathri is one of the most auspicious vratas for the devotees of Lord shiva. The purANas explain the grand significance of this vrata.
History of shivaratri
Once when everything in all the worlds got reduced into Lord shiva, in that darkness of nothing present, the mother pArvati worshipped Lord shiva in the Agamic way with great devotion. The parameshwar pleased by Her prayer blessed Her. She asked for the benefit of all the creatures that in future whoever worships the Lord on the shiva rAtri day with devotion, they should be blessed and should be given the ultimate liberation. The pashupati granted that showing way for all of us to get blessed easily.
When Brahma and Vishnu fought between themselves as "who is the greatest", Lord Shiva appeared before them as a pillar of fire. They were not able to find the starting and end of that pillar. This day is Thirukkaarthikai.(1)
Then Brahma and Mahavishnu repented for their mistake and prayed to Lord Shiva for forgiving their sin worshiping the shiva li.ngam which is the form of the flame. In the night of Shiva rathri Lord Shiva appeared before them and blessed them. Devotees pray the God throughout the night of Shiva rathri by performing Abisheka, chanting and other holy deeds.
Every month in Krishna paksha chathurdhasi (fourteenth moonday) is called masa Shiva rathri. The one that comes in the month of "Masi" (mid February to mid March) is called Maha Shiva rathri. This is considered as the most important vrata by the devotees.
There are many incidents told about the greatness of this day. Once a hunter in a jungle after searching throughout the jungle, was quite tired and could not get any animal. In the nightfall a tiger started chasing him. to escape from that he climbed a tree. That was a Bilva tree. The tiger sat under the tree waiting for him to come down. The hunter who sat on a branch of the tree was quite tense and didn't want to sleep. He was plucking the leaves and putting down as he was not able to be idle. Below the tree there was a Shiva lingam. The whole night went on like this. God was pleased with the Upavasa (hunger) and the Pooja the hunter and the tiger did even without knowledge. He is the peak of the grace. He gave the hunter and the tiger "Moksha".
In a Shiva temple on a Maha Shiva rathri day the lamp kept in the altar was very dim. That time a mouse which came take its prey touched the flame. Due to the heat it moved its head immediately. In the process it kindled the lamp and the altar was illuminated well. Lord Shiva, pleased by this deed made the mouse Mahabali, the renowned asura king.
There are many incidents like this told in our Puraanas. If we do the vrata with pure devotion and love there can be no doubt about getting the Grace of the Almighty.
When is shivaratri observed
ska.ndha purANam describes about four shiva rAtris. The first one is nitya shivarAtri (daily shivarAtri - every night). The second one is the mAsa shivarAtri which is observed on the kR^iShNa paxa chaturdasi (fourteenth moonday on the moons diminishing phase). The third one is the mAga prathamAdi shivarAtri which is observed for the thirteen days starting from prathama titi in the month mAga (mAsi) and on the chaturdasi night the Lord is worshiped throughout the night.
The fourth one is observed on the mAsi (mAga) month kR^iShNa paxa chaturdasi. This is the one observed in a widespread manner. It is also called mahA shivarAtri.
Way of observing shivaratri
Getting up early in the morning one meditates on the Infinitely Auspicious, ornated with thousands of splendid garlands, Who is in the form of the holy symbol of shiva(mahA li.ngam). Bathing and staying clean the worship of Lord shiva in the form of shiva li.ngam is done in the four jamas of the night (four equal time intervals of the night). (Note that the li.nga worship is explicitly mentioned for this vratam as this is the time the God out of Its grace for the benefit of pashus appeared in a formless-form that is a symbol (li.ngam) from Its true nature of formlessness.)
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Ram Navami (IAST Rāma-navamī) is a Hindu Vaishnava holiday which falls on the ninth day of the Hindu lunar year (thus named Chaitra Masa Suklapaksha Navami). Ram Navami is the celebration of the birthday of Rama, a divine figure in Hinduism.[1]
Hindu History
In the Ramayana, Dasarath, then king of Ayodhya, is believed to have had three wives named Kaushalya, Sumithra and Kaikeyi. Their greatest worry was that they had no male children, and so they had no heir to the throne. Rishi Vasistha suggests him to perform Puthra Kamesti Yagna, through which he can have a desired child. He also tells him to bring Maharshi Rushya Shrunga to perform this Yagna for him. Immmediately King Dasharath gives his consent, and heads to Maharshi Rushya Shrunga's ashram, to get him. Maharshi agrees and will accompany Dasharath to Ayodhya (Capital of Avadha) and performs the yagna. As the result of yagna, Yagneshwar appears and hands Dasarath a bowl of Payasam and asks him to give it to his wives. Dasharath gives one half of the payasam to his elder wife Kausalya, and another half to his younger wife Kaikeyi. They both give half of their portions to Sumithra. After few days all three Queens conceive. On the ninth day (Navami) of Chaithra Masa (first month in hindu calendar), at noon Kaushlya gives birth to Lord Sri Ram, Kaikeyi gives birth to Bharath, and Sumithra to twin boys, Lakshman and Shatrughan.
Lord Ram is the seventh incarnation of Lord Vishnu, who takes birth on earth when Adharma over rules Dharma. He protects all his devotees by vanquishing the roots of Adharma. Lord Ram was born on earth to destroy the demon named Ravan.
[edit] Celebration
Hindus normally perform Kalyanotsavam (marriage celebration) with small murtis of Rama and Sita in their houses, and at the end of the day the deity is taken to a procession on the streets. This day also marks the end of the nine-day utsavam called Chaitra Navaratri (Maharashtra) or Vasanthothsavam (Andhra Pradesh) (festival of Spring), which starts with Gudi Padwa (Maharashtra) or Ugadi (South India). According to recent astrological studies, some consider his year of birth to be January 10, 5114 B.C [2][3]
Some highlights of this day include
Kalyanam, a ceremonial wedding performed by temple priests
Panakam, a sweet drink prepared on this day with jaggery and pepper.
Procession of murtis in the evening, accompanied by playing with water and colours.
For the occasion, Hindus are supposed to fast, or restrict themselves to a specific diet. Temples are decorated and readings of the Ramayana take place. Along with Shri Ram, people also worship Sita, Rama's wife; Lakshman, Rama's brother; and Hanuman, an ardent devotee of Ram and the leader of Rama's army in battle.
Sri-Rama Navami is dedicated to the memory of Lord Rama. It occurs on the ninth day, or navami. The festival commemorates the birth of Rama who is remembered for his prosperous and righteous reign.
A number of ISKCON temples introduced a more prominent celebration of the occasion of the holiday with the view of addressing needs of growing native Hindu congregation. It is however always was a notable calendar event on the traditional Gaurabda calendar with a specific additional requirement of fasting by devotees.[4]
Ram Navami is shared with Swaminarayan Jayanti, the the birth of Bhagwan Swaminarayan, who was born in the village of Chhapaiya in the state of Uttar Pradesh.
[edit] Ramrajya
(the reign of Rama) has become synonymous with a period of peace and prosperity. Mahatma Gandhi also used this term to describe how, according to him, India should be after Independence.
Rama Navami occurs in the months of March and April. Celebrations begin with a prayer to the Sun early in the morning. At midday, when Lord Rama is supposed to have been born, a special prayer is performed. In northern India especially, an event that draws popular participation is the Rama Navami procession. The main attraction in this procession is a gaily decorated chariot in which four persons are dressed up as Rama, his brother Laxman, his queen Sita and his disciple Hanuman. The chariot is accompanied by several other persons dressed up in ancient costumes as work by Rama's solders. The procession is a gusty affair with the participants shouting praises echoing the happy days of Rama's reign.
On the face of it Sri-Ramnavmi appears to be just a festival commemorating the reign of a king who was later deified. But even behind present-day traditions there are clues which unmistakably point to the origin of Ramnavmi as lying beyond the Ramayana story.
Sri Rama Navami occurs at the beginning of summer when the sun has started moving nearer to the northern hemisphere. The Sun is considered to be the progenitor of Rama's dynasty which is called the Sun dynasty. This dynasty is famous for great kings like King Dileep, King Raghu and many others. In all King Raghu was noted to stand for his word. Following the foot prints of his great ancestor King Raghu, Lord Rama too went to jungles to keep the promises made by his father Dasarath to his step mother Kaikeyi. Hence Rama came to be known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord's birth is that when the sun is overhead and is at its maximum brilliance. In some Hindu sects, prayers on Rama Navami day start not with an invocation to Rama but to Surya (sun). Again the syllable Ra is used in the word to describe the sun and brilliance in many languages. In Sanskrit, Ravi and Ravindra mean Sun.
Significantly, the ancient Egyptians termed the sun as Amon Ra or simply as "Ra." In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.
The occurrence of this syllable in most names used for Rama along with other clues is strongly suggestive that the festival Rama Navami antedates the Ramayana and it must have originated much before the Ramayana, as a 'Sun-festival' for invoking the Sun who was recognized as the source of light and heat even in ancient times. Many royal dynasties portrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama's dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama's birthday to a festival devoted to the sun.
| Observed by | |
| Type | Birthday of Rama |
| Ends | Ninth day of Navami |
| Date | April |
| 2008 date | April 14 |
| Celebrations | 2 days |
| Observances | fast and feasting |
| Related to | |
THE SIGNIFICANCE OF EKADASI
By
Ekadasi is a Sanskrit word, which means 'the eleventh'. It refers to the eleventh day of a fortnight belonging to a lunar month. There are two fortnights in a lunar month—the bright and the dark. So, Ekadasi occurs twice in a month, in the bright fortnight and the dark fortnight. The special feature of Ekadasi, as most people know it, is a fast, abstinence from diet. This is how it is usually understood. 'We do not eat on Ekadasi', is what people understand. In this country (India) it has become a routine to be abstemious, if not observe a complete fast on this day. The significance of this particular observance is not merely constituted of a fast, physically, though it is also an essential element; it has other deeper aspects. In fact, the fast is only a practical expression and a symbol of something else that we are expected to do, which is of special significance to our personality. Those who know astronomy as something which tells about the inter-relation of the planetary system, the stellar world, would be aware that we form a part of this planetary or solar system. By a system we mean an organism or organisation which is methodically arranged. When we know that we belong to the system of planetary motions, we understand thereby that we are an inseparable part of the system. We are not unrelated bodies on the surface of the earth, like a cart on the road which has no organic link. We belong to the solar system—a huge family of which the sun is the head and the planets are the members. The sun guides the activities of this family and we, being contents of this system, cannot be out of the influence of the sun. We are involved in the laws operating in this system. This has led to the discovery of astrology. Astronomy studies the movements of planets and stars, and astrology the effects they produce on the contents of the system. The Ekadasi observance is an astrological phenomenon and it is observed due to this relation we have with some of the planets in the system. The entire personality of ours is tremendously influenced by the movement of planets. There is no use imagining that the planets are above our heads. They are everywhere. There is a relative movement of planets among which the earth is one. The movement of one thing in relation to another is a relative movement. There is no planet which is static. Even the sun is not ultimately static. The whole solar system is moving and rushing towards some huge star, which is eighty million times larger and brighter than the sun, whose light has not yet reached us, as astronomers tell us. We have to understand that there is relative motion amongst planets and we are relatively influenced by the planets., Each planet tells upon our system and we cannot get rid of the influence of theirs as long as we are in this planet, of which we are a part. The gravitational pull of planets has an influence on us.
The sun is said to influence the centre of our personality; hence the sun is called Atmakaraka. He is the soul-influencer of the human body. In the Rig-veda, the sun is identified with the soul of the universe as well as the soul of the individual. The different limbs of our body and different parts of our system are supposed to be influenced by different planets. The sun is capable of influencing the entire being. He is, thus, the Atmakaraka. Karaka is doer, manipulator, director. If there is no sun, we know what difference it makes for us; our digestion becomes sluggish on days when there is no sun. So important is the sun.
The moon is supposed to influence the mind. The mind is also made up of material substance. The mind is not spiritual but material. How is mind matter? This can be known if we know how, in Homeopathy, the medicine is manufactured. In Allopathy, they give the crude base of a medicine, which Homeopathy calls mother tincture. In Homeopathy, one drop of mother tincture is mixed with hundred drops of rectified spirit and shaken with a tremendous force. That mixture is one potency of medicine. One drop of that is mixed in hundred drops of spirit again. It becomes 2 potency medicine. Likewise, they have larger potencies. So, you can imagine what happens to the medicine when it reaches the higher potency. There is no medicine at all. So, Homeopathy says, they give no medicine, but a vibration,—vibration of the original base-material. It is a subtle aromatic vibration, aromatic in the sense of the subtle residium of the original medicine; and what will create a circumstance in Allopathy will remove that very circumstance in Homeopathy. Nevertheless this potency is material in the sense that it is formed of matter. So is the mind. It is the subtle portion of the material substance of our food. The subtle essence of the food, not only directly taken through the mouth but through all senses, contribute to the make up of the mind or the mind-stuff. Mind is material in a subtle sense, like a mirror which is made of earth-material only, though it shines. Only the mirror is able to reflect light, and not the brick, though it is also made of the earth material. Mind is material in this sense. It is very, very subtle and is made up of everything that we take. So, matter influences matter. Planets are not spiritual bodies, and yet they influence the mind. The mind's presiding deity is moon. Ekadasi is particularly relevant to this relation of moon and mind. You will find that, when you go deep into the study of astronomy, you have nothing in your body except some planetary influences! We are made up of planetary forces and there is nothing independent to call our own. One part belongs to one planet and another part to another planet. If each planet claims its part, you will disintegrate. The moon influences the mind in its orbital relative movement with reference to other planets and us.
How, is Ekadasi related to the movement of moon and mind? We have certain centres called Chakras in the body. The Chakras are nothing but energy-centres which whirl in some direction as water whirls in a river. Chakra is a wheel or circular motion. They move in a spiral shape. They are not physical; but psycho-physical and psychological. These Chakras are neither in the mind nor in the body; they are in the astral body. The moon's influence physically on the body has an influence on the Chakras, which tells upon the mind ultimately. The mind moves through these Chakras. The passage of the mind is through these Chakras, up and down. When this operation takes place consciously, it is called Yoga; When done unconsciously by the mind, it is just influence. When the moon waxes or wanes, the mind is vehemently influenced. So people who are not normal in their minds become very bad on the full-moon and new-moon days. You cannot see the moon's influence on the earth because it is solid, but it can be seen on the ocean which is liquid. The moon influences the whole earth, but its influence is visible on the large body of waters in the sea. This happens due to the twofold pressure of the relation of the earth and moon. The sun influences the moon and the moon influences the earth. When the influence occurs automatically, we are instruments in the hands of Nature. When it is done consciously, we are said to practise Yoga. We can be involuntarily dragged from place to place, or we can walk voluntarily. The difference is obvious. The moon's movement tells upon the movement of the mind through the Chakras.
Another important aspect is the seat of the mind which is also twofold. You may be living in many houses, of which one or two are your own. Svasthana means 'One's own place.' The mind has several abodes or centres of energy called Chakras, of which two are its own. The seats of the mind in this personality of ours are: 1. the subtle spot in the astral body corresponding to the centre of the two eye-brows, in waking, and 2. the heart, in the state of deep sleep. If it is in the brain, it is active and you, then, do not get sleep, because it refuses to go down. If the mind is midway between the centre of the eye-brows and the heart, it is dream state. So, there is a twofold centre of the mind,—the Ajna-Chakra, or the centre between the eye-brows, and the Anahata Chakra, or the heart. In both these centres, the mind feels at home and is at ease, because it is nearer to itself. In other centres it is extrovert. In the Ajna and the Anahata Chakras it finds itself at home. In the two fortnights, in its movement, it finds itself at the Ajna Chakra and the Anahata Chakra on the eleventh day. Since these two Chakras are its own abode, the mind is at home here, i.e., it gets concentrated and collected easily. This has been the experience given out by our ancients, and this has to be taken advantage of by Sadhakas. You are capable of concentration when the mind is naturally in its home. The mind cannot be concentrated when it is out of tune, but when it is in its location it is easy of contemplation. So, the Ekadasi day in both fortnights is the occasion when the mind finds itself in its place—in the bright fortnight in the Ajna Chakra, and in dark fortnight in the Anahata Chakra. Seekers and Yogis take advantage of these two days and try to practise deep meditation. Vaishnavas treat Ekadasi as a very holy day and also observe a fast on that day.
Fast and meditation! What connection have they? There is really no intrinsic connection between fast and meditation, but there is some advantage in keeping the body light and the stomach free from excessive metabolic function. When the stomach is given the duty of digestion, doctors will tell you, the blood circulation is accelerated towards the digestive organs, on account of which blood circulation to the head gets decreased after food is taken and so you feel sleepy and the thinking faculty practically ceases to function. Hence, there is no advantage in giving the physical system work on days you want to do Yogic practice. Thus, Ekadasi has also a spiritual significance.
The energy of the whole system gets distributed equally if a particular limb is not given any inordinate work. If any part is given heavy work, there is a dislocation of the working of the body. So, in fasting the energy is equally distributed as the digestive function is not there. But, there should be no overdoing in fast. Fast is supposed to cause buoyancy of feeling and not fatigue. So people who are sick and cannot observe a total fast take milk and fruits, etc. People who are perfectly healthy and are confident, observe a complete fast. This helps in control of mind and will.
Apart from all these, there is a necessity to give the physiological system some rest once a while. It may be over-worked due to a little over-eating or indiscrimination in diet. These irregularities unconsciously done during the fourteen days get rectified in one day. Thus the observance of Ekadasi has many advantages—physical, astral, spiritual—and because this day has connection with the relation of the mind with its abode together with the moon, you feel mysteriously helped in your meditation and contemplation,—mysteriously because you cannot know this consciously. But you can feel this for yourself by observing it. In India everything is interpreted spiritually. Every river is a deity. Every mountain is a god. Everything is holy, dedicated to the Divine. Everything is presided over by a particular god, Gramadevata, Grihadevata; etc. Everywhere is God. The idea behind all this is that we have to feel the presence of God in everything and everywhere. In space and in time, in everything, there is God. Time is God. Directions are God. Thus the very objects become embodiments of God. This is India's religious sidelight, which is profoundly meaningful in life.
Ekadashi (Sanskrit: eleven; also spelled as Ekadasi) or Gyaars is the eleventh lunar day (Tithi) of the shukla (bright) or krishna (dark) paksha (fortnight) of every lunar month in the Hindu calendar (Panchang). In Hinduism and Jainism, it is considered spiritually beneficial day. Scriptures recommend observing an (ideally waterless) fast from sunset on the day prior to ekadashi to 48 minutes after sunrise on the day following ekadashi.[citation needed]
Ekadashi is a bimonthly occasion that is mainly observed by Vaishnavas, although its observance is also open to followers of non-Vaishnava traditions. On the Ekadashi day strict fasting is observed, abstainance from all grains, beans, cereals and certain vegetables and spices.
Bhagavata Purana (sk. IX, adhy. 4) notes the observation of Ekadashi by Ambarisha, a devotee of Vishnu.
[edit] List of Ekadashis
The table below describes the various Ekadashis that falls at different time of the year.
| Ekadashi | Month Vedic | Month Julian |
| Saphala Ekadashi | Pausha Krishna Paksh | Dec - Jan |
| Putrada Ekadashi | Pausha Shukla Paksh | Dec - Jan |
| Sat Tila Ekadashi | Magha Krishna Paksh | Jan - Feb |
| Bhaimi Ekadashi | Magha Shukla Paksh | Jan - Feb |
| Phalgun Krishna Paksh | Feb - Mar | |
| Amalaki Ekadashi | Phalgun Shukla Paksh | Feb - Mar |
| Papamochani Ekadashi | Chaitra Krishna Paksh | Mar - Apr |
| Kamada Ekadashi | Chaitra Shukla Paksh | Mar - Apr |
| Varuthini Ekadashi | Vaisakh Krishna Paksh | Apr - May |
| Mohini Ekadashi | Vaisakh Shukla Paksh | Apr - May |
| Apara Ekadashi | Jyeshtha Krishna Paksh | May - Jun |
| Pandava Ekadashi | Jyeshtha Shukla Paksh | May - Jun |
| Yogini Ekadashi | Ashaad Krishna Paksh | Jun - Jul |
| Ashaad Shukla Paksh | Jun - Jul | |
| Kamika Ekadashi | Shravan Krishna Paksh | Jul - Aug |
| Pavitropana Ekadashi | Shravan Shukla Paksh | Jul - Aug |
| Ananda Ekadashi | Bhadrapad Krishna Paksh | Aug - Sep |
| Parsva Ekadashi | Bhadrapad Shukla Paksh | Aug - Sep |
| Indira Ekadashi | Ashwin Krishna Paksh | Sep - Oct |
| Padmini Ekadashi | Purushottam Shukla Paksh | - |
| Parama Ekadashi | Purushottam Krishna Paksh | - |
| Pasankusha Ekadashi | Ashwin Shukla Paksh | Sep - Oct |
| Rama Ekadashi | Kartik Krishna Paksh | Oct - Nov |
| Utthana Ekadashi | Kartik Shukla Paksh | Oct - Nov |
| Utpanna Ekadashi | Margasirsha Krishna Paksh | Nov - Dec |
| Mokshada Ekadashi | Margasirsha Shukla Paksh | Nov - Dec |
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This festival celebrates the birth of Vamanji, the fifth incarnation of Lord Vishnu, on Bhadarva sud 12, the day after Parivartini Ekadashi.
Origin :
The shastras cite that Prahlad's grandson, King Bali performed a grand Ashwamegh Yagna at Bhrugukutch (Bharuch) on the banks of the river Narmada. Of the 100 yagnas to be completed, he was performing the final. And one who performed 100 yagnas became Lord Indra. The threat of being toppled frightened the reigning Indra, who divulged his predicament to Aditi, his mother. He also informed her of the three insuperable weapons, already procured by Bali from a previous yagna: a divine chariot, a wishing plate and an indestructible armour. With these he could reign terror and attain victory. In turn, Aditi informed her consort, Kashyap, of their son's imminent doom.
Kashyap advised her, "Accept the Lord's refuge and offer sincere devotion. Devotion offered by the meek bears fruit more easily than by anybody else."
Aditi therefore performed a twelve-day vrat known as Payovrat. This pleased the Lord, who granted her a boon to resolve her problem.
As a result Lord Vishnu was born to her as Vamanji - a dwarf - on Bhadarva sud 12. In the garb of a brahmachari, he approached King Bali at Bhrugukutch.
The Shatapatha Brahmana cites a slightly different version. When the devas battled with the demons, the latter won. They then began to divide the Earth among themselves. Lord Vishnu arrived as Vaman and demanded some land for the devas. The demons agreed to grant only three strides of land. At that instant Vaman turned into a gigantic form and swiped all the three worlds.
King Bali welcomed the brahmachari. He requested him to ask for whatever alms he wished.
Vamanji replied, "O King of demons! I only wish for a three strides of land."
Astonished, Bali said, "O Batuk, you are just a little boy and do not understand things. What can you do with three strides of land? At least ask for enough land to will sustain you."
The Lord chuckled. "O king! He is happy who accepts that which is granted by the Lord. Such contentment is the root of moksha. Conversely, one who has not subdued his senses will not be content with even the three worlds."
This pleased Bali, who pledged to grant some land. When Shukracharya, the guru of the demons heard of his pledge, he arrived hotfoot. He warned the king, "O Bali! He is none other than Lord Vishnu. He'll take everything." But King Bali remained undaunted, keeping his word. Shukracharya cursed him. Bali accepted the curse.
At that instant, the little Lord transformed into a colossus. In one stride he covered the whole of earth. With his second he covered the sky and heavens, including Maharlok, Janlok, Taplok and Satyalok! "Where should I now place the third stride?" he asked Bali. With humility, Bali replied, "O Lord, set your foot (third stride) on my head." Vamanji then placed his foot on Bali's head and drove him down into Patal. Pleased with the demon king's selfless devotion, the Lord granted him a boon to remain at his doorstep. King Bali's wife, Vindhyavali, wholeheartedly supported his gift to Vamanji.
It is reported that Vamanji's ashram is situated in a town named Baksaar in the Shahaabad district of Bihar. On this same site, the rishi Vishwamitra founded his own ashram. The Vaman Puran cites 131sacred places of Lord Vamanji.
Ritual :
Devotees observe a "faraari" fast for half a day, taking normal food from the afternoon.
Ugadi (Telugu: ఉగాది, Kannada: ಯುಗಾದಿ - from ಯುಗ yuga, era + ಆದಿ ādi, beginning; the start of an era) is the new year's day for the people of the Deccan region of India. While the people of Andhra Pradesh and Karnataka use the term Ugadi for this festival, the people of Maharashtra term the same festival, observed on the same day, Gudi Padwa.
Sindhis, people from Sindh, celebrate the same day as their New Year day Cheti Chand. Ugadi is celebrated on a different day every year because the Hindu calendar is a lunisolar calendar. The Saka calendar begins with the month of Chaitra (March/April) and Ugadi marks the first day of the new year.
The Lunar Almanac of the Deccan
Ugadi is actually Yugadi, means the aadi(beginning) of new(Kali)Yuga. It is the day when the KaliYuga started. KaliYuga started the moment when SriKrishna passed away. The sanskrit versus by Maharshi Vedavyasa says that 'Yesmin Krishno DivamVyataha, Tasmat eeva pratipannam Kaliyugam'. Some indian historians date the beginning of KaliYuga to 3102BC.
The festival marks the new year day for people between Vishyas and Kaveri river who follow the southern Indian lunar calendar, pervasively adhered to in the states of Andhra Pradesh, Karnataka and Maharashtra. This calendar reckons dates based on the Salivahana era (Salivahana Saka), which begins its count from the supposed date of the founding of the Empire by the legendary hero Shalivahana. The Satavahana king Shalivahana (also identified as Gautamiputra Satakarni) is credited with the initiation of this era known as Shalivahana. The Salivahana era begins its count of years from the year corresponding to 78 AD of the Gregorian calendar. Thus, the year 2000 AD corresponds to the year 1922 of the Salivahana Era.
In the terminology used by this lunar calendar (also each year is identified as per Hindu Calendar), Yugadi falls on Chaitra Shudhdha Paadyami or the first day of the bright half of the Hindu month of Chaitra. This generally falls in the months of March or April of the Gregorian calendar. In 2008, Yugadi falls on April 6th/7th depending on the region based on the thithi(because of adhika month).
Telugu calendar has a sixty year cycle and starts the new year on ugadi i.e., on Chaitra Sudhdha Paadyami. After the completion of sixty years, the calendar starts anew with the first year.
Ugadi (start of Telugu year) is based on Bhāskara II lunar calculations in 12th century. It starts on the first new moon after Sun crosses equator from south to north on Spring Equinox. For example, the time for the new moon for Bijapur where Bhaskaracharya was born can be determined from the website [[1]] However, people celebrate Ugadi on the next morning as hindu day starts from sun rise.
[edit] Observance in Andhra Pradesh and Karnataka
The Telugu and Kannada people celebrate the festival with great fanfare; gatherings of the extended family and a sumptuous feast are de rigueur. The day, however, begins with ritual showers (oil bath) followed by prayers, and then the eating of a specific mixture of -
Neem Buds/Flowers for bitterness
Raw Mango for tang
Tamarind Juice for sourness
Green Chilli/Pepper for heat
Jaggery for sweetness
Pinch of Salt for saltiness
This mixture with all six tastes (షడ్రుచులు), called "Ugadi Pachhadi" (ఉగాది పచ్చడి) in Telugu and "Bevu-Bella"( ಬೇವು-ಬೆಲ್ಲ ) in Kannada[1], symbolizes the fact that life is a mixture of different experiences (sadness, happiness, anger, fear, disgust, surprise) , which should be accepted together and with equanimity.
Later, people traditionally gather to listen to the recitation of the religious almanac (Panchangam) of the coming year, and to the general forecast of the year to come. This is the Panchanga Sravanam, an informal social function where an elderly and respected person refers to the new almanac pertaining to the coming year and makes a general benediction to all present. The advent of television has changed this routine, especially in the cities. Nowadays, people turn on the TV to watch broadcasts of the recitation.
Ugadi celebrations are marked by literary discussions, poetry recitations and recognition of authors of literary works through awards and cultural programs. Recitals of classical Carnatic music and dance are held in the evenings.
[edit] Observance in Maharashtra
Main article: Gudi Padwa
The festival is called "Gudi Padwa" in Maharashtra; it heralds the advent of new year and is one of the most auspicious days for Maharashtrians.
It is customary to erect ‘Gudis’ on the first day (Padwa) of the Marathi New Year. 'Gudi' is a bamboo staff with a colored silk cloth and a garlanded goblet atop it, which symbolizes victory or achievement. Hence, this day is known as “Gudipadwa” in Maharashtra. The New Year is ushered in with the worship of the "Gudi" and the distribution of a specific "Prasad" comprising tender neem leaves, gram-pulse and jaggery. The symbolism of tastes is the same as what is described above.
Also in many Maharashtrian homes they celebrate the occasion by making Shrikhand Puri.
[edit] Trivia
Vasanta Navaratri (literally - The 9-night Spring festival) starts on this day and culminates nine days later on Sri Ramanavami which falls on Chaitra Sudhdha Navami.
The years would have names in Sanskrit. The name of the one that starts on April 6th 2008 is Sarvadhaari.The one that ended is Sarvajit.
| Ugadi | |
| Observed by | |
| Type | Telugu & Kannada New Year's Day |
| Date | April |
| 2008 date | April 7 in eastern India and eastward; April 6 in western India and westward |
| Celebrations | 1 day |
About Ugadi
The New year festival or Ugadi comes close on the heels of Holi. While the strong colors of Holi start fading away, the freshness of spring lingers on with sprightliness all around. The flame of the forest (trees with bright red flowers that blossom during holi) are in full bloom signifying an affluent season.It is believed that the creator of the Hindu pantheon Lord Brahma started creation on this day - Chaitra suddha padhyami or the Ugadi day. Also the great Indian Mathematician Bhaskaracharya's calculations proclaimed the Ugadi day from the sunrise on as the beginning of the new year, new month and new day. The onset of spring also marks a beginning of new life with plants (barren until now) acquiring new life, shoots and leaves. Spring is considered the first season of the year hence also heralding a new year and a new beginning. The vibrancy of life and verdent fields, meadows full of colorful blossoms signifies growth, prosperity and well-being.
With the coming of Ugadi, the naturally perfumed jasmines (mallepulu) spread a sweet fragrance which is perhaps unmatched by any other in nature's own creation! While large garlands of jasmine are offered to Gods in homes and temples, jasmine flowers woven in clusters adorn the braids of women.
Predictions of the Year :
Ugadi marks the beginning of a new Hindu lunar calendar with a change in the moon's orbit. It is a day when mantras are chanted and predictions made for the new year. Traditionally, the panchangasravanam or listening to the yearly calendar was done at the temples or at the Town square but with the onset of modern technology, one can get to hear the priest-scholar on television sets right in one's living room.
It is a season for raw mangoes spreading its aroma in the air and the fully blossomed neem tree that makes the air healthy. Also, jaggery made with fresh crop of sugarcane adds a renewed flavor to the typical dishes associated with Ugadi. "Ugadi pachchadi" is one such dish that has become synonymous with Ugadi. It is made of new jaggery, raw mango pieces and neem flowers and new tanarind which truly reflect life - a combination of sweet, sour and bitter tastes!
Preparing for the Occasion :
Preparations for the festival begin a week ahead. Houses are given a thorough wash. Shopping for new clothes and buying other items that go with the requirements of the festival are done with a lot of excitement.
Ugadi is celebrated with festive fervor in Maharashtra, Karnataka and Andhra Pradesh. While it is called Ugadi in A.P. and Karnataka, in Maharashtra it is known as "Gudipadava". On Ugadi day, people wake up before the break of dawn and take a head bath after which they decorate the entrance of their houses with fresh mango leaves. The significance of tying mango leaves relates to a legend. It is said that Kartik (or Subramanya or Kumara Swamy) and Ganesha, the two sons of Lord Siva and Parvathi were very fond of mangoes. As the legend goes Kartik exhorted people to tie green mango leaves to the doorway signifying a good crop and general well-being.
It is noteworthy that we use mango leaves and coconuts (as in a Kalasam, to initiate any pooja) only on auspicious occasions to propitiate gods. People also splash fresh cow dung water on the ground in front of their house and draw colorful floral designs. This is a common sight in every household. People perform the ritualistic worship to God invoking his blessings before they start off with the new year. They pray for their health, wealth and prosperity and success in business too. Ugadi is also the most auspicious time to start new ventures.
The celebration of Ugadi is marked by religious zeal and social merriment. Special dishes are prepared for the occasion. In Andhra Pradesh, eatables such as "pulihora", "bobbatlu" and preparations made with raw mango go well with the occasion. In Karnataka too, similar preparations are made but called "puliogure" and "holige". The Maharashtrians make "puran poli" or sweet rotis.
Season For Pickles :
With the raw mango available in abundance only during the two months (of April/May), people in Andhra Pradesh make good use of mangoes to last them until the next season. They pickle the mangoes with salt, powdered mustard and powdered dry red chilli and a lot of oil to float over the mangoes. This preparation is called "avakai" and lasts for a whole year.
Mangoes and summer season go hand in hand. Ugadi thus marks the beginning of the hot season which coincides with the school vacations. For the young ones, therefore, Ugadi is characterised by new clothes, sumptuous food and revelling. The air is filled with joy, enthusiasm and gaiety. Some people participate in social community gatherings and enjoy a tranquil evening with devotional songs (bhajans).
Kavi Sammelanam :
Kavi Sammelanam (poetry recitation) is a typical Telugu Ugadi feature. Ugadi is also a time when people look forward to a literary feast in the form of Kavi Sammelanam. Many poets come up with new poems written on subjects ranging - from Ugadi - to politics to modern trends and lifestyles.
Ugadi Kavi Sammelanam is also a launch pad for new and budding poets. It is generally carried live on All India Radio's Hyderabad "A" station and the Doordarshan,(TV) Hyderabad following "panchanga sravanam" (New year calendar) narrating the way the new year would shape up in the lives of people and the State in general. Kavis (poets) of many hues - political, comic, satirical reformist, literary and melancholic - make an appearance on the Ugadi stage. Ugadi is thus a festival of many shades. It ushers in the new year, brings a rich bounce of flora and fills the hearts of people with joy and contentment.
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| Rama destroyed Ravana on this day and hence it is celebrated as the day of victory. Rama invoked the blessings of the divine mother, Goddess Durga, before actually going out to battle. In the Kulu valley in Himachal Pradesh, the hill-folk celebrate Dussehra with a grand mass ceremony wherein village deities are taken out in elaborate processions. The Dussehra of Mysore is also quite famous where caparisoned elephants lead a colourful procession through the gaily-decorated streets of the city. One of the significant Hindu festivals it is celebrated with much joie de vivre in the entire country. Brilliantly decorated tableaux and processions depicting various facets of Rama's life are taken out and scenes from his life enacted out in a popular form of drama called Ramlila. On Vijayadashmi day, colossal effigies of Ravana, his brother Kumbhkarna and son Meghnath are burnt in vast open spaces by Rama (usually the actor who plays Rama in Ramlila). His consort Sita and his brother Lakshmana, who shoots arrows of fire at the effigies, which are stuffed with crackers and firework, accompany him. In burning the effigies the people are asked to burn the evil within them, and thus follow the path of virtue and goodness, bearing in mind the instance of Ravana, who despite all his might and majesty was destroyed for his evil ways. In Tamil Nadu, Lakshmi, Goddess of wealth and prosperity, Saraswati, Goddess of learning and arts and Shakti (Durga) are worshipped. Here, as in Andhra Pradesh and Karnataka, families arrange dolls (Bommai Kolu) on artificially constructed steps and prepare an elaborate spread of lamps and flowers. After the Saraswati pooja on the ninth day, the whole set up is taken down on Vijayadashmi. It is an auspicious occasion for children to commence their education in classical dance and music, and to pay homage to their teachers. In northern India, Ramlila's are popular. |
3 comments:
Thank you so much Harish Kumar.Great to know the details of festivals.Wish you n all a joyful Sri Rama Navami ahead.
Best Regards
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Happy Raksha Bandhan to you all across the globe.
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Thank you so much for the details.
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