Pandharpur Temple Festival

Legend:

Lord Vishnu is worshipped at the temple of Vithoba, Pandharpur. The legend is derived from the Puranas and amplified by Vaishnava saints of Maharashtra and Karnataka though 13th and 17th centuries. Various legends are associated with the worship of Lord Vishnu in this temple. The story revolves round the love and respect a Brahmin named Pundalik showered upon his parents. Moved by Pundalik’s devotion, Lord Vishnu visited Pundalik’s house at Pandharpur in the incarnation of Krishna. Pundalik was serving his parents when Vishnu visited him and he threw a brick at the visitor since he was interrupted while serving his parents. However, another version relates that since he was too busy with his parents, he did not have time to pay attention to the visitor, so he just threw a brick for the God to rest on. However, despite the treatment, he was too pleased with the saint’s sense of duty towards his parents and he stayed put in Pandharpur. Since then, the image of Vishnu stands at Vithoba. Devotees, who throng Vithoba, identify themselves as the brick under God’s feet denoting complete self-surrender. Vithoba is revered as the form of Vishnu or Krishna , his eighth incarnation.

History of the Festival:

The festival was first started by Narayan Baba, the youngest son of Tukaram in 1685. Narayan Baba introduced the palanquin or the palkhi in this festival as a sign of social respect. The rituals at the festival are quite elaborate which only the Warkaris or followers of holy ritual can appreciate. Since then, the palkhi has become a unique part of the festival. The palkhi which starts in the month of Jyeshtha is decorated with padukas and masks of saints, Dnyaneshwar and Tukaram. Nearly sixty palkhis take part in the procession. The celebrations last for three weeks. The palkhi of Dnyaneshwar sets out from Alandi, while that of Tukaram from Dehu. The palkhi reaches Pandharpuron the 11th day of Ashadh. During this time, the whole area of Vithoba temple gets flooded with Warkaris and the air is filled with Jai Jai Vithoba –Rakhumait Jai Jai Vithoba – Rakhumail.  

Month:

The festival starts in the Hindu month of Jyestha. Three feasts are annually held in the months of April, July and November.

Place and Community:

Pandharpur, a small town in Solapur in Maharashtra is home to the temple of Vithoba on the banks of Bhima. This shrine holds a lot of significance for the Maharashtrians. 

Palm Sunday

Description

Palm Sunday is a moveable feast which celebrates the Triumphal Entry of Jesus into Jerusalem in the days before his Passion. A moveable feast in Christianity is a holy day in the Christian calendar which falls around Easter. The particular day is fixed in accordance with Easter. Some other moveable feasts include Lazarus Sunday, Triumph of Orthodoxy, Ash Wednesday and All Saints Day.

Many a time it gets difficult to procure palms on that day to celebrate the occasion. It is then substituted with boughs of other native trees like willow or yew. The Sunday is therefore given names like Yew Sunday or the more general Branch Sunday. The feast finds mention in all the four Canonical Gospels, namely Mark 11:1-11, Matthew 21:1-11, Luke 19:28-44, and John 12:12-19.

The Roman Catholic Church originally called this Sunday, the Second Sunday of the Passion and later changed to Passion Sunday which led to a lot of confusion as the name was fixed for the previous Sunday or the fifth within Lent. It is now called as Palm Sunday of the Lord's Passion.

The palm fronds or the other native trees are blessed with holy water on the occasion of Palm Sunday. This occasion takes place in Roman Catholic, Anglican Church and even in Lutheran churches. Outside the church building, a procession enters re-enacting the entry of Jesus into Jerusalem while palm fronds in Oriental Orthodox churches at the sanctuary steps. Here in India, marigolds are strewn in the sanctuary itself. The procession of singers pass through and outside the church. The celebration style is slightly different in Lutheran churches where children are given palms. They also take part in the procession while adults remain seated. Many churches save these palms to be burned and used as ashes for Ash Wednesday. The color of the vestments are that of blood indicating the sacrifice of Christ. 

Place and Community

Palm Sunday is celebrated by Christians all over the world. It falls on the Sunday before Easter.

Dates for Palm Sunday from 2007-2020

Dates for Palm Sunday, 2007-2020
Year	Western	Eastern
2007	April 1st
2008	March 16th	April 20th
2009	April 5th	April 12th
2010	March 28th
2011	April 17th
2012	April 1st	April 8th
2013	March 24th	April 28th
2014	April 13th
2015	March 29th	April 5th
2016	March 20th	April 24th
2017	April 9th
2018	March 25th	April 1st
2019	April 14th	April 21st
2020	April 5th	April 12th

Pious Pachyderms

The Thrissur pooram festival is regarded as the biggest festival and attracts a large number of tourists from India and abroad every year. The festival is famous for elephants decorated with golden 'thalapattam' i.e. golden plates covering the entire portion from head to trunk, which is a specialty in Kerala. About ninety elephants assemble in the temple. In old days rich landlords used to gift elephants to temples called 'nadayiruthal'. Even now, the Guiruvayoor Devawam is said to have a herd of forty-one elephants.

Elephant and Kerala are indivisibly related. Kerala must be the only place where a statue has been erected in the memory of an elephant, Guruvayoor Kesavan, who served the presiding deity of Guruvayoor for several decades. To add more an elephant race is conducted every year at Guruvayoor. Temples are very large in number in Kerala and no festival in the temples is complete without an elephant. It is a great delight to see the pachyderms standing majestically with men on its back holding 'kodai' (umbrellas) waving 'venchamarams' and 'alavattams' and crescendo of panchavadyam' which goes on uninterrupted in front. Mounting on an elephant and sitting on its back for hours together calls for tremendous patience and stamina. The Thrissur pooram festival which is regarded as the biggest festival which attracts a large number of tourists from India and abroad every year is famous for elephants decorated with golden 'thalapattam' i.e. golden plates covering the entire portion from head to trunk which is a specialty in Kerala. About ninety elephants assemble in the temple. In those days rich landlords used to gift elephants to temples called 'nadayiruthal'. Even now, the Guiruvayoor Devawam is said to have a herd of forty-one elephants. It’s a wonder since Keralites treat elephants as domestic animal and give them human names. Stories about elephants having children in distress and their own master or mahouts from impending dangers. During off seasons elephants are put to work in timber depots. The tusker's tail is said to protect one from evil spirits if worn in a golden ring. "Anapindam" i.e. elephant droppings is said to possess a medicinal effect for arthritis. It is described by many that, "A jumbo dead or alive is equally valued." In olden-day wars of the four types of armies also called 'chaturangasena' the Aana Pada (elephant army) was said to be the most advanced. A poem in Malayalam on "the sorrow of a mahout", on the death of his long time companion is an apt tribute paid to a tusker and a testimony of Malayalees' affirmation to the elephant.

Raslila

Place and community:

Raslila is a famous dance form in India. Though this dance form is performed almost everywhere in India, its origins like in the Braj region of Uttar Pradesh. Devotees of Lord Krishna and Radha take part in this dance. 

Description:
 

Raslila is a famous art form originating in Braj in Uttar Pradesh in north India. This folk art has elements of classical music, dace and drama.

Raslila is associated with Radha and Krishna and their divine love. It is a joyous circular dance of Sri Krishna and his playmates

Today we have villagers in India taking part in Raslila and depicting various stories of Radha and Krishna through dance, music and drama.

It also portrays Krishna’s association with the milkmaids or gopis of the village. It shows how Krishna casts a spell on the gopis who wanted him to be their dance partner.

Raslila has a basic script which has to be followed, but it has enough scope for improvisation as well. Though the emphasis of Raslila is on ‘darshan’ or the visual appeal, it is important to capture the ‘bhava’ or the sentiment. This is done through music, dance and drama enacted by the actors.

The various ‘raasas’ or dramatic flavors like friendship, conjugal love, parental love, amazement, compassion, humour, chivalry, fury, fear and dread are expressed through this traditional folk form.

The range of the villagers who perform raslila is quite vast. They perform legends that portray different stages of Krishna’s youth. In some areas of Uttar Pradesh raslila is performed only by Brahmin boys in the age group of 13 to 14 years.

Even now, many roles of sakhis or mother of Radha and Krishna are performed by men disguised as women. Raslila is also performed by mobile troupes moving from village to village. A traditional raslila usually lasts for three and a half hours.

 

Rose Festival

The biggest Rose Show in the country is held at the famous Rose Garden at Chandigarh. Varieties of magnificent roses are on display during this two-day festival.

The Festival of Gardens popularly known as Rose Festival is celebrated at Rose Garden in the month of February end or beginning of March. Initially called the Rose Festival it intended to encourage people to stroll through the Rose Garden and enjoy the sight of the blooms.

Each year the festival grew: now it includes performances of music and dance, both classical and folk, flower shows, events for children, exhibitions by local artists, photographers and craftsman and a wide range of amusements. Since 1997 it is known as the Festival of Gardens and is included on the national calendar of festivals. The city pulls out all the stops for this celebration, reminiscent of ancient India's Vasant Utsav in honor of spring.

 

Pitr Paksha

The dark fortnight of Ashvina (September-October) is known as Pitr Paksha or Mahalaya Paksha. This is an occasion to perform rites for the departed ancestors to keep their souls indebted for years. Pitra Paksha is performed for the departed immediate relatives usually up to 3 preceding generations.

Pitra Paksha is performed from the 1st day / tithi of the Ashwin month and goes up to the following New Moon (Amavasya) day. Each of these 15 days is dedicated to the Sraddha of those ancestors who had met eternity on that particular day/tithi.

 For this purpose “Shraddha” is performed with a belief that the dead ones would alive amongst us. Yamaraja, the Lord of death allows the souls to come down to the earth and receive offers from their descendants. This practice is made to the dead “pitris”. 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.

History:

One of the very important personalities of Mahabharata, Karn (supposedly brother-like to Pandavas) who is fondly remembered as “Daanveer Karn” made lots of charity in form of jewels, money, land etc. When he died and ascended to heaven, he got all that he gave in form of charity in multiples.

But, he didn’t get food as he did not give food-charity. He starved for days and finally asked the “Yamraj” if he could get a chance to make for this deficiency. Yamraj allowed him and granted a period of 14 days to go back to the earth and make for it. These 14 days were used by Karan to give numerous food-charities.

Thus, in Hindus it is considered very auspicious to donate food in form of Shraad to poor, as whatever donated is supposed to reach directly to one’s ancestors. During these days and especially on the day of new moon it is believed that the soul of the dead ones (Atmas), are permitted by Yamaraj to reach earth and receive the benefits of these rites from their children.

According to Lord Krishna “The soul never dies”, it only transforms from one external form (body) to another, Thus it is believed that in whatever form our ancestors exist, the charity during this time surely reaches them.

The sons performing the rites of Pitra- Paksha are free of any Pitr-dosh and are eligible for Pitr-lok. It lasts for a fortnight and the day to perform the rituals depend on the Tithi, calculated according to the Hindu calendar...

Rituals:

According to Hindu mythology and beliefs, there are three main debts - Devarina (Debt to the gods), Rishirina (Debt to the Guru) and Petranina (Debt to the forefathers). Although most people prefer to perform Shraddhas at their homes but performing Shradhas at holy places like Gaya, Varanasi, Haridwar and some other holy places like Badrinath also has been accorded much greater significance. Many Hindus perform the Sraddha or Pitr Paksha at these places also.

Generally Shraddha is performed by the eldest son or some other elder male member of the family who in honor of the dead offers oblations. Part of the food offering is also given to the cows and the crows.

After the Shraddha is performed, the deceased attains a position among the Petris or Divine Fathers in their blissful abode called Pitri-loka. Shradhha is generally performed by a son and is considered to be more efficacious. Ritual of Shraddha should be performed for one's grandfather, father on the paternal side and the mother etc on the maternal side.

Hindus residing in India and abroad observe this dark fortnight by taking bath thrice, with partial fasting, etc. Brahmins are also fed and gifts are offered to the poor. Pindas or balls of rice and meal are offered to the dead relatives by the surviving relatives.

Many hindu families perform Shaddha or the Pitr Paksha by offering specially made sweets and food to the departed soul through “Tarpan”, offering food to Cow, Swan (dog), Crow and Keet (insects). After the Tarpan food is offered to Brahmins and finally the Brahmins are offered new clothes and Dakshina. The head of the family remains on fasting till this whole process is completed and only after this the entire family takes the same food as Prasada.

Shraadh:

During the period of Pitr-Paksha, children- specifically the sons of the family are supposed to perform the ritual of “Shradh” on the “tithi” of the death of their fathers and mothers.

The food and prayers offered during this time is believed to reach directly to the ancestors. It is during this fortnight in the entire year that the Atmas of our ancestors transcend to earth with the permission of “Yamaraj” to give blessings to their children and receive their offerings.

• In making the offering of Shradh”, the first offering should be made to the Deity of fire(agni), as by making this offering the Rakshasas are not able to do any disturbance to the process of “shrad.”
• The cake offered during Shraadh Puja, is supposed to be offered to the descended father first, then the grandfather and finally to the great grand-father. These offerings would reach to one’s ancestors only if done with true intensions and devotion. During the offering of the cake, Savitri mantra should be chanted and other mantras as guided by some religious practitioners.
• Tarpan, that is offering of water, an important ritual for the entire Pitr-Paksha, should be performed.
• Gifts and clothes are then distributed to the Brahmin, as a part of the Shraad ceremony.
• This performance of Shraad and Tarpan, relieve the ancestors from hunger and provide peace to their soul.

These collective rites of a son towards his father are known as “Sapindi Karana”.

Tarpan:

In the memory of their ancestors Hindus offer religious offerings of water called Tarpan during Pitr-Paksha. These offerings are made to the Gods, Rishis, Devas, and especially to one’s ancestors. “Tarpan” is offered during all 15 days in Pitr-Paksha. As this rite is very religious and has specific significance thus, there is a fixed manner to offer Tarpan, which as follows:

• In a dish of half filled water add some milk, sugar, honey, a few grains of barley, a few drops of ghee, and flowers petals
• Now face east and keep 3 pieces of Kush grass across both palms forming a cup and offer this water in the dish – NOT on the ground – in the name of as many deities as possible.
• Then face north and offer water in the name of the Rishis
• Then face south and now add till (Sesame seeds) into the water and offer this in the name of the Pitrs (forefathers).
• Only after all offerings have been completed then the dish of water is dropped on a plant.
• This can be repeated as many days as one desires in the 15 days.

Why Pitr Paksha:

Across the Hindu religion it is believed that after death, the soul incarnates into a new form and embodies as animal, bird, reptile, human or any other form depending on the Karmas (deeds) in one’s past life.

Thus, as one’s ancestors would have attained a new form after death, many people believe that why is Pitr-Puja necessary.

It is obligatory in Hindu tradition:

In Hindu tradition the 13th day after the cremation is termed as “Sapindi”, or “Tervi”. It is after these 13 days of ceremonies that Pitr-Puja becomes must for every son. There are three debts that every human being is supposed to pay, which are: 

Indebt ness towards the Supreme lord.

Indebt ness towards Rishis.

Indebt ness towards one’s forefathers/ ancestors. 

As according to Bhagwad Gita: 

"Just as one removes old clothes and puts on new ones, so does the Jivatma abandon an old body and obtain a new one" 

Thus, it is only the house and body that the soul changes, but whatever we as children are indebted to our ancestors should be repaid, because the soul never dies. The pitr-Puja performed by the sons and grandchildren in memory of their ancestors, is preceded with the thought that: "O Pitrs in whichever form you may be, wherever you may be, we wish to remember and pray for your peace and welfare".

The Puja reaches to one’s ancestors only if it is performed with due dedication and intensions. Various mantras are also chanted during the Puja.

Pitr Dosh:

According to ancient Vedic Scriptures everyone is indebted to one’s ancestors. Shraadh performed during the month of Pitr Paksha is a way to pay homage to one’s ancestors and receive their blessings. Although funeral rites are considered inauspicious, Shraadh is very auspicious and sacred especially in Hindu religion.

It is believed that during Pitr Paksha the departed ancestors leave their abode of Yama and come down to the earth to take rites from their descendants.

In Hindu tradition the 13th day after the cremation is termed as “Sapindi”, or “Tervi”. It is after these 13 days of ceremonies that Pitr-Puja becomes must for every sPitr-Pakshaon.

hen there is Pitr-dosh in somebody’s horoscope it is normally observed that, the family faces some financial, health related problems.

There seems to be a negative energy all around that stops the growth and development of the person or family.

Reasons behind Pitr dosh occurrence:

Pitr Dosh occurs when the souls of one’s ancestors are not in peace due to any of the following reasons:

Certain wishes, that are not fulfilled and are remained attached with the soul of the ancestors.

If someone fails to remember and honor the ancestors properly.

Bad deeds (bad karma) of children, knowingly or unknowingly, are embarrassing the soul of ancestors.

A sudden and unnatural death of any relative ancestors in early age.

Bad deeds (bad karma) of our ancestors in earlier life, knowingly or unknowingly, are embarrassing their souls.

Lack of fulfillments of parental desires of our ancestors, etc…..

Ways to identify Pitr Dosh:

The exact nature of Pitr Dosh can only be identified after some astrological calculations using one’s horoscope. Although for a common man, these calculations are hard to understand, and thus, there are some common problems associated with Pitr-Dosh.

• Repeated illness of children. Problem in conceiving a child.
• Regular Miscarriages.
• Quarrels in the family creating mental stress without a reason.

 Common remedies: 

• Make balls of rice and ghee and feed them to cows and fish every Sunday.
•  Charity and services to poor, beggars, old age people, one’s parents.
•  Worshipping Lord Vishnu is a well known remedy of Pitr Dosh Nivaran.
• If possible, performing Kanya daan (to perform the marriage of a girl) of a Brahmin Kanya.
• Perform Rudrabhishek (Rudra Abhishek) in the name of the KUL or ancestors.

Dedicated rituals for Pitr Dosh Nivaran:

There are some Pujas that are especially prescribed for Pitr Dosh Nivaran. These Pujas are performed at particular places in India only.

One such puja is “Narayan Nagbali Pooja”, which is performed at:

• Trambakeshwar in Nashik
• Chandod near Vadodara in Gujarat
• Kala Hasti in Tamil Nadu
• Haridwar

Significance:

The day of Pitr Paksha or Mahalaya Amavasya has great significance and importance for all Hindus residing in India and abroad. It is the annual festival for propitiating the spirits of our ancestors, with devout prayers for peace. Hence performing the rites of Shraddha on this day would gratify the souls of our ancestors for years.

According to Hindu religious belief, on the Mahalaya Amavasya, there is a conjunction of the sun and the moon and that the sun enters the sign Virgo (Kanya). On this day, the departed ancestors leave their abode of Yama and come down to the earth to take rites from their descendants.

The most vital difference between Funeral rites and Shraddha is that, while funeral rites are considered inauspicious, Shraddha is considered auspicious and gratifying.

Pitra Paksha Time:

Pitr-Paksha or Mahalay Paksha is the dark fortnight which falls during the Hindu calendar months of Ashvin and Bhadrapad (September to October). According to the Hindu mythology, during Pitr-Paksha deceased ancestors from Lord Yamaraja's region visit their homes on earth during this time.

This fortnight is a time for performing rites, Shraaddha, to deceased ancestors to keep their souls gratified for years. It is obligatory in Hindu tradition for a son to perform Shraadh for their ancestors as it is a form of paying regards to them.

Also it is believed that whatever offering is made during this time, directly reaches to one’s forefathers. It is only after the Shraddha, that a son attains a position among the Petris or Divine Fathers in their blissful abode called Pitri-loka

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Deccan Festival

Deccan Festival - Hyderabad - Andhra Pradesh:

Every year gracious Hyderabad comes alive during the Deccan Festival. There are cultural programmes with ghazal nights, qawalis and mushairas, typical of the city. A pearl and bangle fair displays creations in lustrous pearls and multi-hued bangles that are local specialities. A food fest serves the best of Hyderabad's famed cuisine to visitors.

Organised by the Department of Tourism, Andhra Pradesh, the Deccan Festival is celebrated in Hyderabad every year in February/March. This five-day festival reflects the culture of the Deccan and highlights Hyderabad's arts, crafts, culture and the famous Nawabi cuisine. 

During the festival, many cultural programmes are organised; these include ghazal, qawwali and mushaira, (poetry sessions), which are typical of the city. Renowned singers and dancers are invited for performances, making the Deccan Festival a must-see for every visitor.

This festival also includes Pearls and Bangles fair, displaying creations in lustrous pearls and multi-hued bangles that are local specialties, and a Food Fair, with items covering both Andhra and Hyderabadi cuisine. This festival comes alive with food stalls and arts and craft shops.

Gudi

Gudi Padwa or Ugadi:

Introduction:

This festival marks the beginning of New Year in Maharashtra, Andhra Pradesh and parts of Karnataka.

This festival is known as Gudi Padwa in Maharashtra and Ugadi in Karnataka and Andhra Pradesh. It has become a custom to hold Kavi Sammelans (Poetry recitals) this day.

 

Gudi Padwa is considered one of the four most auspicious days in the year when people start new ventures.

It is believed that Lord Brahma, created the world on this day and so he is worshipped specially at this time.

Lord Vishnu too is said to have incarnated as Matsya, the fish, on this day.

A gudi (banner) with a swastika -marked metal pot and silk cloth is raised to announce victory and joy. In Maharashtra, it is reminiscent of the valiant Marathas returning home from their successful expeditions of war. Maharashtrian take the opportunity to honour their favourite leader, Chatrapati Shivaji Maharaj.

People prepare for the New Year by cleaning and washing their houses and buying new clothes. On the festival day they decorate their houses with mango leaves and 'rangoli' designs, and pray for a prosperous new year, and visit the temples to listen to the yearly calendar 'Panchangasravanam' as priests make predictions for the coming year.

Traditionally bitter leaves of the neem tree with jaggery were given as Prasad of Ugadi/Gudi Padwa.

Gudi Padwa is considered as an auspicious occasion to buy ornaments, house and other new things.

The festival is celebrated when the heat of sun began intensifying and the time of harvesting the crop has come. The fragrance of ripening Mangoes, Jackfruit and other seasonal fruits fill the air with sweet smell and are ready to be sold to the marketplaces. Shrubs and trees are blooming with flowers.

Gudi Padwa, also known as Ugadi, is celebrated on the first day of the Hindu month of Chaitra shukla Padyami, which corresponds to end of March or beginning of April according to the Gregorian calendar. This festival marks the beginning of 'Vasant' or spring.

Indian society is largely dependendent on agriculture and e celebrations and festivals are often linked with changing seasons and to the sowing and reaping of crops. The word 'padwa' is a Sanskrit word for crop, which literally means 'Pradurbhu.' This day also marks the end of one harvest and the beginning of a new one, which for an agricultural community would signify the beginning of a New Year. Gudi Padwa is celebrated at the end of the Rabi season.

Celebrations:

People in villages rise early in the morning and take an oil bath. The courtyards of the houses in village are swept clean and plastered with fresh cowdung on the festive day. Women and children draw intricate and beautiful patterns of rangoli designs by paste of rice grains, turmeric paste, vermilion powder, chalk and limewater on their doorsteps to welcome guests. The vibrant colours of Rangoli mirror the splash of colour of the season, spring. The strikingly colourful patterns brighten up the festive ambience. 

Everyone dresses up in new clothes especially bought up for the day and all family members gathers together to enjoy and rejoice the occasion.

Early in the morning of the festival day, people wear new clothes and offer oblations to God, and also prays for a prosperous new year.

Special delicacies made on the day, like soonth panak and chana usal are eaten on this day.

Traditionally, families are supposed to begin the festivities by eating the bittersweet leaves of the neem tree. 

Sometimes, a paste of neem leaves is prepared and mixed with ajwain, gul, tamarind and jaggery. All the members of the family consume this paste. It is believed that this neem paste will purify the blood and strengthen the body's immune system against diseases.

The hoisting of the "Gudi" is the main ritual of the festival.

'Gudi'

A 'gudi' is a bamboo pole on top of which an upturned brass or silver pot called a kalash is placed. The gudi is covered with a bright green or yellow silk cloth adorned with brocade (zari) and decorated with coconuts, marigolds and mango leaves that symbolize rich harvest. An empty, inverted jug of water (tambya), made of brass, copper or silver and held up to the sky over it.

On Gudi Padwa, you will find gudis hanging out of windows or displayed in traditional Maharashtrian households as they are expected to ward off evil and invite prosperity and good luck into the house.

Some believe that the gudis are a symbol of victory associated with the conquests of the Maratha forces lead by Chhatrapati Shivaji Maharaj.

On the festival day, people erect gudis to the right side of the main entrance of their houses.

On a Gudi Padwa day Lord Brahma created the universe. After the Gudi is set up, everyone worships it and performs a prayer in honour of Lord Brahma. A gudi with coconut is hung from a rope atop which a person has to break the coconut by climbing the pyramid formed by the boys and young men of the locality.

Feast involves traditional delicacies of shrikhand and Poori on this day. Other special dishes as Pooran poli, soonth panak and chana are also made. In Andhra Pradesh and Karnataka, a special kind of sauce known as Ugadi Pachchadi made up of neem, jaggery, raw mango and tamarind juice is prepared.

Gudi Padwa is considered to be an auspicious day to start new business and ventures. Gold ornaments are also bought on this day. Farmers plough their field and distribute food to laborers.

Legend 

There are various legends described in Hindu religious scriptures giving the reason to celebrate the sacred and joyous festival, Gudi Padwa.

According to Brahma Purana Lord Brahma recreated the world after a devastating flood and time began to tick from this day forth. An era of truth and justice- Satyug is believed to have started on this day. Gudi Padwa is said to be one of the 3 and a half days in the Indian Lunar calendar called "Sade-Teen Muhurt".

Any new venture can be started on this auspicious day. The word ‘padwa’ is derived from Pratipada, the first day of a lunar month or the first day after no-moon day (Amavasya).

Gudi Padwa is dedicated to the worship of Lord Brahma. Hence, special flags known as “Brahmadhvaj” or flag of Brahma is raised in honour of Lord Brahma. Some also refer to it as ‘the flag of Indra’ (Indradhvaj).

Everyone worships the Gudi and offers a prayer in honour of Lord Brahma.

According to another legend, hoisting the "Brahmadhvaj" commemorates the coronation of Rama after his return to Ayodhya from 14 years of exile. The setting up of the 'Gudi' on the main entrance of every house symbolizes expression of happiness of the people of Ayodhya on return of Rama back to his own kingdom after winning over Ravana.

The 'Gudi' stood as a victory flag for the people of Ayodhya. Gudi Padwa is said to mark this happy incident, an occassion of great significance for religious Hindus. On this day, Rama attained victory over King Bali.

The festival marks the invasion of the Maratha forces led by Chhatrapati Shivaji Maharaj. Maharashtrians admires and regards Shivaji very much for fighting bravely to establish a Maratha kingdom free from Mogul domination.

According to this legend, the "Gudi" is redolent of the brave Marathas returning home from their successful mission of war. The festival is thus, a celebration of victory and prosperity.

Another firm belief is that the displaying of the Gudi keeps off the evil and brings prosperity and good luck into the house.

Gudi Padwa Recipes:

There are special foods prepared for this festival. In the southern states, puliyogare-a sour tamarind rice dish, bobbatlu, holige or pooran poli-sweet stuffed bread and Ugadi Pachadi made of jagerry, raw mango pieces, neem flowers and tamarind is prepared. In Maharashtra, shrikhand -a fragrant yogurt dessert, with poori-fried puffy bread is prepared.

Time to celebrate
This festival marks the beginning of New Year in Maharashtra, Andhra Pradesh and parts of Karnataka. This festival is known as Gudi Padwa in Maharashtra and Ugadi in Karnataka and Andhra Pradesh.

Gudi Padwa, also known as Ugadi, is celebrated on the first day of the Hindu month of Chaitra shukla Padyami or first day of Marathi Calendar which corresponds to end of March or beginning of April according to the Gregorian caledndar.

 

 

National Science Day

Introduction:

  

Rashtriya Vigyan Evam Prodoyogiki Sanchar Parishad (RVPSP) (National Council for Science & Technology Communication) of the Ministry of Science and Technology celebrates National Science day (NSD) to popularise the benefits of scientific knowledge and pratical appropriation.

 Various activities are organized on the day like debates, quiz competitions, exhibitions, lectures, etc., in which college students, school students and teachers too participate.

Every year a different theme is selected and all the forth programmes and activities are based around that theme.

The day is celebrated to honour Nobel laureate Sir C.V. Raman for his invention of the ‘Raman effect’ on 28th February 1928. 

Whole nation takes the honour of thanking all the scientists for their remarkable contributions and dedication on this occasion. 

The day attracts many young minds and motivates to take up science as their career.The celebrations of this day include showcasing the country’s competence in the field of science. 

Science has played very important role in transforming society. The events on this day reminds the importance of science; thus inspire people of all ages to work in the field of science, engineering and technology.

Sir C. V. Raman was honoured with the first prestigious Nobel Award in Physics for the country in 1930. Hence the National Science Day holds great significance for Indian Science and scientific community.

National Science Day brings an opportunity to focus on issues related to science centre stage. The activities organized on the occasion bring public face to face with the issues of great concern. People interact with the science fraternity for mutual benefit.

National Science Day is observed to spread the message of importance of science and its application among the people and to accelerate the pace of development. Science has contributed a lot towards welfare of humanity.

Raman Effect

Raman effect or Raman scattering as it is popular known as is an inelastic scattering of a photon.

When light is scattered from an atom or molecule, most photons are elastically scattered with almost the same energy (frequency) and wavelength as the incident photons. But a small fraction of the photons is scattered by excitation. The frequency of scattered photons is lower than the frequency of the incident photons.

History:

All the National Science Day activities are planned according to the pre-decided theme by Rashtriya Vigyan Evam Prodoyogiki Sanchar Parishad. Some of the recent themes are as follows:

2000: Recreating Interest in Basic Science
2001: Information Technology for Science Education
2002: Wealth from Waste
2003: 50 years of DNA & 25 years of IVF – The blue print of Life
2004: Encouraging Scientific Awareness in Community
2005: Celebrating Physics
2006: Nurture Nature for our future
2007: More Crop Per Drop
2008: Understanding the Planet Earth
2009: Expanding horizons of science

Time to celebrate

Every year National Science Day is celebrated on 28th February to honour our Nobel laureate Sir Chandrasekhara Venkata Raman for his invention of the Raman effect.

Central Excise Day

Introduction: 

Central Excise Day is celebrated all over India on 24th February. Different states of the country conduct various types of programs on this day. The day marks the day of enactment of the central excise & salt act, 1944.

The program on the day rewards few of the most sincere and good employees for their matchless sincere duty towards the government. Along with the award ceremony, many other activities are also planned for the Central Excise Day ceremony. Different awareness programs, workshops and seminars are organized on this day 

About Central Excise: 

The Central Excise duty is levied in terms of the Central Excise Act, 1944 and the rates of duty, ad valorem (on value) or specific, are prescribed under the Schedule I and II of the Central Excise Tariff Act, 1985. The taxable event under the Central Excise law is ‘manufacture’ and the liability of Central Excise duty arises as soon as the goods are manufactured.

The Central Excise Officers are also entrusted to collect other types of duties levied under Additional Duties (Goods of Special Importance) Act, Additional Duties (Textiles and Textiles Articles) Act etc. The Central Excise law is administered by the Central Board of Excise and Customs (CBEC or Board) through its field offices, the Central Excise Commissionerates.

For this purpose, the country is divided into 10 Zones and a Chief Commissioner of Central Excise heads each Zone. There are total 61 Commissionerates in these Zones headed by Commissioner of Central Excise. Divisions and Ranges are the subsequent formations, headed by Deputy/Assistant Commissioners of Central Excise and Superintendents of Central Excise, respectively. 

 

 

Paryushan

Introduction:

The Jain community like other communities throughout the world celebrates many social and religious functions annually. The superb Jain festival popularly known as ‘Paryushan Parva’ organized every year in the auspicious month ‘Bhadrapad’ (Mid-August to Mid-September) of the Hindu calendar extends from the fifth day to fourteenth day of the bright fortnight. The festival ordains the Jains to observe the ten universal supreme virtues in daily practical life.

Paryushan Parva I bow to the Arahants, the perfected human beings.

• I bow to the Siddhas, liberated bodiless souls.
• I bow to the Acharyas, the masters and heads of congregations.
• I bow to the Upadhyayas, the spiritual teachers.
• I bow to the spiritual practitioners in the universe,Sadhus.

Besides assuring a blissful existence in this world and the other world for every living being, it aims at the attainment of salvation - the supreme ideal for mundane soul. The non-Jains also express high reverence for this Jain festival.

All members of Jain community- high and low, young and old, and males and females, participate with full vigor and zeal in the various religious rituals and cultural programs. They listen with rapt attention to the holy sermons of the saints and learned Jain scholars arranged during the ten-day festival.


In these celebrations lie dormant the seeds of the well being, peace and happiness of the common man. On the eve of this festival all activities, which add to social discord or bitterness are declared taboo from the temple pulpits. These celebrations harbinger social harmony and amity and preach the lofty Jain motto ‘Live and Let live’..

Paryushan Legends:

Since times immemorial the living beings have fallen prey to the bewitching worldly allurements. They are involved day and night in such a poisonous environment of lustful desires and sensuous pleasures that despite being cautioned time and again, they fail to rid themselves from the bondage of the net work of worldly illusions.

Jain Acharyas have, through their sermons and ideal moral code of conduct inspired the mundane souls to keep aloof from the blemishes of the world, which breed nothing but sorrow and misery for the mankind. But the insatiable ambition of man for sensuous pleasures, material comforts and luxurious life has always allured him since antiquity. Consequently man has bitterly failed to make distinction between self and non-self, and to understand the real nature of soul.
This festival has its own age-old history, but nothing definite can be said about its origin and since when it is being celebrated. In fact, the celebration of this festival is beyond the scope of known history.

The truth is that spiritual matters like self-purification and renunciation cannot be measured by Time scale. When the auspicious month of Bhadrapad comes every year, the whole Jain community celebrates this festival unitedly without any difference of high and low, rich and poor.

The Digambaras and the Swaitamberas, both sects of Jain community celebrate the self-uplifting festival with great enthusiasm. The fifth day of the bright fortnight of the holy month of ‘Bhadrapad’ is auspicious for both.

The Digambaras celebrate this festival annually for ten days, from the fifth day to the fourteenth day of the bright half of the month. Whereas the Swaitamberas celebrate it only for eight days, and the fifth day is the main day of their celebrations held under the title ‘Samvatsari Parva’.

Paryushan
References about the celebrations of ‘Paryushan Parva’ or Dash Lakhan Parva are available here and there in ancient literary books as well; which show that it has been a popular festival since ages. The householders celebrate it jointly suspending all their business, agricultural and commercial activities for the time being. A fine description of the closing ceremony of this festival is available in the ‘Bhattarak’ era extending from 1350 AD to 1450 AD. In that age the house-holders got manuscript copies of the prominent holy books prepared by the scholars, and offered these to the ‘Bhattaraks’ and their disciples with due devotion at the end of ceremonies.

Paryushan Even today ‘Dash Lakshan Parva’ is the most suitable occasion for giving donationscharities; and on the last day of the festival the house-holders observe full day fast and make every attempt to donate to religious and social institutions in cash or kind some thing within their capacity. Very often the Jain scholars’ viz. poets and writers get their literary works initiated during the festival days and thus pay their homage to this grand festival.

Similar to the modern age, the Dash Lakshan Parva was celebrated with great zeal and joy thousands of years ago as well; austerities viz. self-meditation, doing penance, fasting and study of Holy Scriptures were performed during that period. The householders purged their soul by keeping fast on the last day of the ceremonies and celebrated the closing ceremony with great pomp and show. When the ten day celebrations are over, this festival leaves behind deep impress on the mind and heart of every Jain - young and old.

All Jains - Digambers and Swaitambers will celebrate this sacred festival forever throughout India and abroad. The former appear to have the best pretensions to antiquity and cultural heritage and to have been most widely diffused; the later have only as yet been traced as far back as 5th century AD. The former are almost certainly the same as Nirgrantha, who are referred to in numerous passages of Buddhist Pal Pitakas and must therefore be as old as 6th century B.C. rather earlier. and

The Swaitamberas’ idea of exclusiveness appears to be one of recent growth. In fact, Jainism is a prehistoric religion propounded by the first Tirthankara Lord Aadi Nath. Upon all these grounds we think that the celebration of Paryushan Parva is a holy tradition coming down from the ancient past to the present times.

To sum up, Paryushan Parva is a grand Jain festival of self-introspection, self-enlightenment and self-achievement, which ultimately leads to the one and only one final goal, i.e., liberation or salvation.

Celebration of Paryushan Parva:

 The ‘Paryushan Parva’ celebrated annually for self-purification and uplift is meant to adhere to the ten universal virtues in practical life; and leads us on the right path, far from the mad strife for material prosperity, which ultimately leads us to our true destination i.e., salvation. Two popular titles of this festival, viz. (i) Paryushan Parva and (ii) Dash Lakshan Parva are in vogue; but the mode of performance and aim of the festival is same. According to Sanskrit grammar the underlying idea of the festival and its interpretation is given below :

“Parismantadushayante dhante karmani yasimannasau paryushnm”
i.e., The celebration through which the karmic matter attached to the soul is totally burnt or vanquished (both internally and externally) is known Paryushan i.e., self-purification.

Various meaningful and sublime titles have been assigned to this festival in different Jain scripture; e.g.,

Parva Raj - The festival which carries a special and greater significance; its celebrations spread over a longer duration and it is more soul-stirring than any other Jain festival.

Maha Parva - It is an ancient and chief of all Jain festival.

Dash Lakshan Parva - The festival is the observance of ten universal virtues; viz., forgiveness, contentment, and celibacy, which aim at the uplift of the soul and are vividly preached and practiced during the festival.

Paryushan Parva - The festival through which an attempt is made to put an end to all vices, passions and lustful desires in thought, speech and deeds.

Paryu-Prasa - The festival in which one meditates upon the inherent virtues of the soul in thought, speech and action; or one attains peace of soul i.e., celestial peace.

Paryupshamn or Pajjusvana - The festival in which an attempt is made to obtain peace discarding all passions and lustful desires through various means; and observe harmony in the soul through the study of scriptures.

Pajjushana - This word of Prakrit language carries the same meaning as explained in Paryushan Parva.

Samvatsari Parva - The festival which is celebrated annually to subdue all passions and lustful desires. This title is popular to the Swaitamber sect of Jainism. 

Significance:

Paryushan Parva gives expression to the perfectly purified trait of the soul, through which one gets rid of worldly discords and allurements and one gets fully absorbed in the eternal truth on experiencing and realizing the true nature of soul. In other words we can say that the natural realization of the trio ‘the True, the Good and the Beautiful’ is fully possible only through Paryushan. In fact the other name of the Jainism,

which is universal religion, is Paryushan. This festival puts an end to all evils in man; gives him realization of the eternal bliss, and spiritualism becomes alive by the celebration of this festival.

Pratikramana in Paryushan:

Pratikramana literally means “turning back” During Paryushan; the Jains are expected to reflect back on their past’s spiritual journey and faiths. The lost faiths are regained and established more firmly. As spiritual enlightment is connecting to One’s soul, it can also be referred to as a form of meditation. In Gigambara Jains Pratikramana is also sometimes referred as samayika.
 

Pratikramana includes:

* Samayika: to stay in equanimity by withdrawing to the self.
    * Prayers to the Five Supremes, 24 Jinas and the 4 mangalas, including the Dharma as presented by the ancient Masters.

Paryushan

    * Prayer to the Master (Guru) or the Deity.
    * Reflections on vratas and past transgressions.
    * Kayotsarga: detachment from the body by controlling it.
    * Pratyakhyan: making resolutions for the next period (next year for Samvatsari Pratikramana).

For all the above elements there is also a fixed posture that is described.

As the main reason behind the restriction based Paryusahn lies in attaining Salvation and to purify ones’s Karma and deeds. Thus, on the last day of Paryushan called Samvatsari, many individuals ask for forgiveness, to the one’s they would have somehow hurted in the past and all the past quarrels, misunderstandings are sorted out to attain peace of mind and relief of soul.

Forgiveness:

As the Humans spend a very busy life which does not give them the time and space to perform charity or to sort out differences with fellow beings, these 8-10 days of purification help them to do so. The Festival thus takes one soul to upliftment.
Great Jain Acharya has said that:

“Kshama Viram Bhushanam, Kshamavani Michhami Dukkadam”

which means that to ask for forgiveness is the highest virtue for Human Beings and if anywhere in one’s life, one has caused hurt to anyone, this occasion should be utilized in asking forgiveness for it.

There are several great aphorisms (Sutras) to ask for forgiveness with the unity of the body, speech and mind, and one of them is as follows:

Khämemi Savve Jivä, Savve Jivä Khamantu Mi
Mitti Me Savva bhuesu, Veram majjham na Kenai.

Meaning: I forgive all the living beings of the universe, and may all the living-beings forgive me for my faults. I do not have any animosity towards anybody, and I have friendship for all living beings. 

Fasting:

Two main ingredients to the 8-10 day long Paryusahan Parva are:

To reflect on one’s past deeds and to abstain oneself from sensory pleasures that restrict the true nature and purity of the soul. Both Digambara and Swetambar Jains observe the ritual of Paryushan, but for different duration of days. The Swetambar observe it for 8 days while the degambara for 10 days.

During these days one essential ingredient is Fasting. In Jainism Fasting is supposed to be a spiritual journey that connects oneself to the soul and scientifically purifies the body from all sorts of toxins. The fast is called “Dasha-Lakshana Vrata”, and spells though the entire 10 days of Paryushan.

Food restrictions:

During Paryushan, Jains follow the following restrictions on diet.

   1. Drink boiled water.
   2. Eat before sunset.
   3. Refrain from root vegetables like Onion, Garlic, and Potatoes.
   4. Abstain the intake of fermented (soured) food.
   5. Don’t take even the green vegetables.

Paryushan
All the above mentioned items are supposed to contain far more amount of lives (atmas) than the simple grains. Thus, by restricting oneself from intake of these items, a Human Being commits less sin and reaches closer to salvation, the sole purpose of Paryushan.

Dash-Lakshana Parva:

While the Swetambar Jains celebrate paryusahn for a period of 8 days, The Degambar jains, celebrate it for a period of 10 days, thus, called Dash-Lakshan. The ten ingredients or components of which are:   1.  Kshamaa (forgiveness)   2.  Mardav (Humility),   3. Arjav (straightforwardness),   4. Shauch (content - absence of greed),   5. Satya (truth),   6. Samyam (restraint of all senses),   7. Tapa (austerities),   8. Tyaga (charity),   9. Akinchan (non-possessiveness) and  10. Brahmacharya (celibacy).