Jandhyala Pournami or Upakarma

A full moon day also known as Pournami. The Pournami comes in Sravana Masam (Usually in August) is celebrated as Jandhyala Pournami in Andhra Pradesh. This day is also called as 'Upakarma' and is considered a very important day for the Brahmin society. On this day, Brahmins change the sacred thread, called the yagnopavitam while chanting mantras. This change signifies atonement for sins done in the past. Putting on a new thread signifies a promise made to self today for a better conduct in the future. The main ritual of the day is 'Upakarma', which is also referred to as Shravani. It is believed that Lord Hayagriva, an incarnation of Lord Vishnu, brought back the Vedas, which were stolen by demons, to Lord Brahma. This day is celebrated as RAKHI PURNIMA in other parts of Northern and Western India.

On this day, Brahmins after a holy dip change the sacred thread and wear a new holy thread. This ritual is known as Upakarma, which means beginning. The ritual also symbolizes the permission to study the Vedas.

On the day of 'Upakarma', every devotee puts on a new Yagnopavitam after following a prescribed sacred procedure. Yagnopavitam has three threads, each consisting of three strands. These threads represent:

Goddess Gayatri (Goddess of mind)

Goddess Saraswati (Goddess of word)

Goddess Savitri (Goddess of deed)

The most important religious feature connected with this day is the chanting of 'GAYATRI MANTRA'. 'Gayatri' contains in itself the spirit and energy of all the Vedic Mantras. Indeed it imparts power to other mantras. Without Gayatri-Japa, the chanting of all other Mantras would be futile. We find hypnotism useful in many ways and we talk of 'Hypnotic Power'. 'Gayatri' is the hypnotic means of liberating ourselves from worldly existence as well as of controlling our desire and realising the goal of our birth. We must keep blowing on the spark that is the 'Gayatri' and must take up 'Gayatri-Japa' as a vrata.

The 'Gayatri Mantra' in full, repeated mystically, runs as follows:
OM BHUR-BHUVAH-SUVAH
TAT-SAVITUR-VARENYAM
BHARGO DEVASYA DHIMAHI
DHIYO YO NAH PRACHODAYAT

The meaning of Gayatri Mantra can be summarised as follows: We meditate (Dhimahi) on the Spiritual Effulgence (Bhargas) of that Adorable Supreme Divine Reality (Varenyam Devasya), the Source or Projector (Savitr) of the three phenomenal world planes, the gross or physical (Bhuh), the subtle or psychical (Bhuvah), and the potential or causal (Suvah), both macrocosmically (externally) and microcosmically (internally). May that Supreme Divine Being (Tat) stimulate (Prachodayat) our (Nah) intelligence (Dhiyah) so that we may realise the Supreme Truth.

Upakarma in South India today is being celebrated as Raksha Bandhan (the bond of protection in Hindi) or Rakhi (in Devanagari) in different parts of India. It is a Hindu festival and also a Sikh festival, which celebrates the noble and abiding relationship between brothers and sisters. 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 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 days of India's independence movement.

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Varalakshmi Vratham

Varalakshmi Vratam is an important pooja performed by many women in the states of Andhra Pradesh and Karnataka and some parts of Tamil Nadu.The Hindu festival going by the name 'Vara Lakshmi Vrata' is celebrated on the last Friday of the bright fortnight in the month of Ashadha, also called Adi, which corresponds to the English months of July-August.

Story

On one occasion, Parvati and Parameswara were engaged in a game of chess. Parvati was winning game after game, but Parameswara is said to have claimed the victory at each games, wantonly, to her intense chagrin. So Parvati wanted to have an umpire and one Chitranemi, a creation of Parameswara, was chosen. As an underling of Parameswara, he sided with him most unjustly. This provoked Parvati's anger and she cursed Chitranemi that he should become a leper for discharging his duty in most unfair manner.

When Chitranemi begged Parvati's forgiveness and Parameswara added his entreaties to it, she is said to have relented and modified the curse by adding that he would be cured of his leprosy by observing the Vara Lakshmi Vrata. By doing this Chitranemi was, it is said, rid of the loathsome disease.

History

The history of the origin Of the Vara Lakshmi Vrata is rather interesting. Lakshmi is said to have visited a pious woman by name Sarmadi, living in the city of Kuntinapura in Magadha (Bihar), in in one of her dreams and expressed her satisfaction at her devotion to her children. When she woke UP from her sleep, she took a bath and worshipped Lakshmi to ensure her blessings. When the other ladies heard of her dream and her worship of Lakshmi, they too began to worship her, and the custom is then said to have spread everywhere throughout the land in course of time.

In the kingdom of Magadha of yore, there lived a brahmin woman called Charumathi in a town named Kundina. The prosperous town was the home of Charumathi and her husband. She devotedly served her husband and her parents-in-law. Impressed by her piety, Goddess Mahalakshmi appeared in her dream and asked her to worship Vara-Lakshmi (literally, boon granting - goddess of wealth) and seek to fulfill her wishes. Varalakshmi is yet another form of Lord Vishnu's consort, Lakshmi, the goddess of wealth. Thus was prescribed the Friday of Sravana month preceding the full moon day for the worship.

When Charumathi explained her dream to her family, she found them encouraging her to perform the pooja. Many other women of the town also joined her in performing the pooja in a traditional way and offered many sweet dishes to the Goddess Varalakshmi. They prayed with deep devotion:

"Padmaasane Padmakare sarva lokaika poojithe

Narayana priyadevi supreethaa bhava sarvada"

The well dressed women made offerings of delicious feast with utmost devotion. As they went round the deity in prayer, dazzling jewelry is said to have appeared as ornaments on the bodies of these worshippers and their houses filled with riches. They rewarded the priest who assisted them in performing the pooja and they all partook in the feast. The women expressed their gratitude to Charumathi who shared her dream and helped them become prosperous. This pooja came to be practiced year after year by women. Done with devotion, it is said that boons would be granted and thus many wishes would be realized.

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Guru Poornima

The day is Vyaasa Pournami and it is also celebrated throughout India as Guru Poornima. The importance of the day has been explained now by the lawyer from Repalle in Thelugu, by Vineetha Raamachandra Rao in Kannada and by the editor of Sanaathana Saarathi in English. Well, I shall also speak now. Whatever My language, I speak not to inform but more to heal. I administer medicine for your minds, not food for your brains, or rather it is both; like honey, it is both food and drug.

There is nothing specially related to sage Vyasa which makes this day attached to his name. He was not born on this day nor did he 'leave' on this day; it is just dedicated to his memory and to the worship of all Gurus. For Vyaasa is the Aadiguru, the Muulaguru (the first and the source of all spiritual teachers). He recognised and declared the truth in a variety of ways and helped in opening the inner eye of man. He described in beautiful simple, clear terms the glory of the Lord and of the means of attaining Him. He saw that unless the mind is negated or destroyed, the Lord will not be manifest. He prescribed the paths by which this could be done. So he is the Lokaguru (world teacher), the Paramaguru (greatest teacher). He collected the hymns, collated them and put them into the Four Vedhas; he assembled the later Vedhic literature and composed the Brahma Suuthras (aphorisms on supreme reality) to expound the philosophy that was inherent in it. He wrote the Mahaabhaaratha, which includes the universal specific, the Bhagavad Geetha. Then, when he was sunk in sadness, in spite of all this knowledge and scholarship and teaching, Naaradha advised him to sing the glory of the personalised aspect of godhead, to waken the emotions and guide them godward through Bhakthi. That gave him and the world great joy and peace, for Vyaasa then wrote the Bhaagavatha.

Discover that Happiness is an Inner Gift

Now, whether it is Vyaasa or the Guru whom you honour today, the more important thing is the Pournami (full moon) that happens today; that is the one thing certain about it; the rest of the story is conjecture. The Guru is needed when you have the Guri ('goal' or 'aim' in Thelugu). If you do not have that urge, what can the teacher do? On sand or rock, if seeds are strewn, it is sheer waste of precious stuff. Inner prompting to see the light must send the aspirant to the teacher or must draw the teacher to wherever he is. You must inquire and discriminate: Do objects grant happiness? Is any one happy? How can one be happy through the multiplication of desire and the frantic effort to feed the raging fire? At last, you will by your own experience, discover that happiness is an inner gift, a spiritual treasure that can be won by equanimity.

The moon is the presiding deity of the mind; it must shine cool and comforting, eternally, in fullness, in the Hrudhaya-aakaasha (the inner firmament of the heart). The external material moon waxes and wanes but the mind should be trained to stand up against modifications and moods. The internal moon has no marks on it; it is ever full, it is always full moon for the victorious spiritual aspirant.

Man is possessed by the Ghost of Maaya

The mind spins a cocoon for the Jeevi (individual soul) to be imprisoned in. Karma, which is the activity of Maaya (ignorance), encloses the individual in its grip; it is the husk that makes the paddy seed grow and yield more paddy plants and more grains of paddy. Remove the husk and there is no more sprouting. The husk, Karma, makes the Jeevi sprout and undergo the penance of Vaasanas (going through the pleasure and pain produced by the impressions unconsciously left on the mind by past good or bad actions) and Samskaaras (performance of purificatory rites and sacred ceremonies). You reward and punish yourself as the result of your own activities; you are here because you wished to come here; you gravitate to the level to which you deeds drag or lift you. You make your own future by your thoughts and desires and deeds.

Maayaa is like the ghost of a tribal woman, which once possessed a great Pandith in a Himaalayan hermitage. The unfortunate Pandith sang and danced like any tribal damsel; he swore and cursed in the Paisachi (ghost) dialect and every one in the hermitage became ashamed of his company. At last, when the ghost was exorcised and the Pandith was freed, he became his original self; he remembered nothing of his pranks and blabberings. Man is similarly possessed by the ghost of Maayaa. The ghost has to be driven out.

The mode of exorcism of this ghost is taught by the Guru or the Geetha. Do not despair; it can be driven out. Confidence adds the required courage and strength. Do not doubt or give vent to despair. It must happen whether you welcome it or not, whether you strive for it or not; that is your reason for taking birth, the goal you have to reach. You have not come to be a tool in the hands of a ghost. The ant moves steadily and slowly towards its goal, climbing over everything that comes in its way. Let yours be the same Pipeelika Maarga (path of the ant). Follow the path of Naamasmarana steadily, climbing over all obstacles like sloth, pride, haste, doubt, etc.

The Guru can help you to a certain extent only, but be grateful to him for that little. He is like a skilled gardener, who tends the plants and waters them intelligently; cutting the tree into proper shape, applying the correct manure to supplement the soil and keeping it free from drought and pests. Give the Guru the gratitude for all this service; but reserve Sharanaagathi (seeking refuge for protection) for the Lord. Do not offer the Guru more than his due. Do not also change your allegiance.

Do Saadhana in Unbroken Disciplined Way

You cannot sell your house to some one and later, mortgage it to another, and rent it out to a third party after some further interval. Shri Raamakrishna had to cut asunder even the form of Kaali when it came across his path towards the realisation of the Nirguna (formless) aspect of God. Do not do spiritual practice off and on; do it in an unbroken disciplined way. Otherwise, it will be like watering a plant for some time and leaving it to go dry before you start again.

The Bhru-madhya (centre point between the eyebrows) on which you are asked to concentrate is not the point where your eyebrows meet in the centre of your forehead; it is a point in your inner awareness, the Hrudhaya (heart). Like the celestial damsels that were sent by Indhra to break the penance of sages, you will be getting during mediation nine varieties of music, but you should not be elated by that and suspend your Saadhana.

Guru Pournami here is distinct from the festival in other places. Between you and Me, it is not the relationship between Guru and Shishya (teacher and disciple) that prevails, or that of the guide and the pilgrim. The external Guru should not be equated with the Sarvantharyaami (innermost soul in all the hearts). Even Garuda cannot reach the goal if it does not spread its wings and leap into the sky. So, make a move, put a step forward. That is the immediate task; your resolve on this day should be that start with a sincere desire to succeed. Light will be shed by the grace of the Lord. The Lord has come to help you.

Discourse of Sri Sathya Sai Baba, Guru Pournami, Prashanthi Nilayam, 17 July 1962 Source

Rama Navami

Ram Navami is a Hindu holiday. It falls on the ninth day of the Hindu lunar year (or Chaitra Masa Suklapaksha Navami), and is a celebration of the birthday of the Hindu god Rama.

The story behind Ram's birth goes as below: Dasarath, The King of Ayodhya Kingom had three wives, Kaushalya, Sumithra and Kaikeyi. Their greatest worry was that they had no children. At that time Maharshi Vasist suggests him to perform Puthra Kamesti Yagna, through which he can have children. 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 nineth day (Navami) of Chaithra Masa (First month in hindu calender), 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 vanishing the roots of Adharma. Lord Ram was born on earth to destroy the demon named Ravan.

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, his year of birth is consider to be January 10, 5114 B.C.

Some highlights of this day are-

1. Kalyanam (Ceremonial wedding performed by temple priests) at Bhadrachalam on the banks
of the river Godavari in Khammam district.

2. Panakam, a sweet drink prepared on this day with jaggery and pepper.

3. Procession of idols in the evening that is accompanied with play of 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 pray Sita (Ram's wife), Lakshman (his brother who went on exile with him) and Hanuman (monkey god, ardent devotee of Ram and Ram's chief of army).

Sri-Ramnavami is dedicated to the memory of Lord Rama. It occurs on the ninth day (navami). The festival commemorates the birth of Rama who is remembered for his prosperous and righteous reign.

Source

Ugadi

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 festival marks the new year day for people 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.

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 [http://www.timeanddate.com/calendar/moonphases.html?year=2008&n=438] However, people celebrate Ugadi on the next morning as hindu day starts from sun rise.

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, called "Ugadi Pachhadi" in and "Bevu-ella"in, 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.

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.

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.

Source

Meaning of Gayatri Mantra

Om bhur bhuvah swah:

Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations Per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second.This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent). Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form) called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, "Omiti ekaksharam brahma" , meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during samadhi was called by all the seers nada-brahma a very great noise), but not a noise that is normally beyond a specific amplitude and limits of decibels suited to human hearing. Hence the rishis called this sound Udgith musical sound of the above, i.e., heaven.They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = 1/2 MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vapu) or store house of energy (prana).

Tat savitur varenyam:

Tat (God), savitur the sun (star), varenyam worthy of bowing or respect.

Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars). A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the river bank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-

Bhargo devasya dheemahi:

Bhargo the light, devasya of the deity, dheemahi we should meditate.

The rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realise it, as the human mind is so shaky and restless that without the grace of the Supreme (Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:

Dhiyo yo nah prachodayat:

Dhiyo (intellect), yo (he), nah (we all), prachodayat (guide to right Direction). O God! Deploy our intellect on the right path.

Full scientific interpretation of the Mantra:

The earth (bhur), the planets (bhuvah), and the galaxies(swah) are moving at a very great velocity, the sound produced is Om, (the name of formless God).

That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect(varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. May He (yo) guide in right direction (prachodayat) our (nah) intellect (dhiyo). So we notice that the important points hinted in the mantra are:-

1) The total kinetic energy generated by the movement galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy).

2) Realising the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent, viz., amen and Ameen.

3) The God could be realised through the saguna (gross), upasana (method), i.e.,

• a) by chanting the name of the supreme as OM and
• b) by meditating upon the light emitted by stars (suns).

Maha Shivaratri

Maha Shivratri or Maha Sivaratri or Shivaratri or Sivaratri (Night of Shiva) is a Hindu festival celebrated every year on the 13th night/14th day in the Krishna Paksha of the month Maagha (as per Shalivahana) or Phalguna (as per Vikrama) in the Hindu Calendar. The most significant practices on this day are offerings of Bael (Bilva) leaves to the Lord Shiva, fasting and all night long vigil. In North India and Nepal many people consume bhang lassi, which they believe is lord Shiva's favorite drink.

There are many stories associated with Shivaratri and its origins.

During the samudra manthan by the Gods and demons, haalaa-hala, a poison came out of the ocean.It was so toxic, that its effect would have wiped out the entire creation. At this juncture, as per the advice of Vishnu, the gods approached Mahadev and prayed to him to protect their lives by consuming this poison. Pleased with their prayers, out of compassion for living beings, Lord Shiva drank this poison and held it in his throat by binding it with a snake. The throat became blue due to the poison (Thus Lord Shiva is also known as Neelakantha) and Shiva remained unharmed. This shows that shiva is also the protector. In another story, it is said that the whole world was once facing destruction and the Goddess Parvati worshiped her husband Shiva to save it. She prayed for the Jivas (living souls) remaining in space like particles of gold dust in a lump of wax during that long period of pralaya (deluge) night, should, upon becoming active again and in the enjoy­ment of their short day and night, have his blessings, but only if they worshiped him just as she did then. Her prayer was accordingly granted. Parvati named the night for the worship of Iswara by mortals Maha-Sivaratri, or the great night of Siva, since pralaya is brought about by him. This period is really his night from the great night or pralaya which was the cause for the origin of this Sivaratri.

After creation was complete, Parvati asked Shiva of which rituals pleased him the most. The Lord replied that the 14th night of the new moon, during the month of Maagha, is my most favourite day. It is known as Shivaratri. Parvati repeated these words to her friends, from whom the word spread over all creation.

Once upon a time, a hunter worshiped Lord Shiva unknowingly on Shivaratri. He did this by dropping bael leaves on a shiva linga at the base of a bael tree from its branches where he was hiding and fasting all night. For this he was forgiven of all his sins. This forms the basis behind the offerings of bael to the Lord on Shivaratri.

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows -

Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his previous birth.

The king said to the sage that in his previous he was a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. One day while roaming through forests in search of animals he was overtaken by the darkness of night. Unable to return home, he climbed a tree for shelter. It happened to be a Bael tree. He had seen a deer that day but let it live, after seeing the deer's sad family. As hunger and thirst tormented him, he was kept awake throughout the night. His canteen leaked water as he thought of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time that night he engaged himself in plucking the Bael leaves and dropping them down onto the ground.

The next day he returned home and bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.

At the time of his death, he saw two messengers of Lord Shiva. They were sent down to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there was a Lingam at the bottom of the tree. The leaves he dropped fell on the Lingam. His canteen, which leaked water, washed the Lingam and he had fasted all day and all night. Thus, he unconsciously worshiped the Lord.

As the conclusion of the tale the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages and now he has reborn as Chitrabhanu.

Tripundra refers to the three horizontal stripes of holy ash applied to the forehead. These stripes symbolise spiritual knowledge, purity and penance (spiritual practice of Yoga), so also they represent the three eyes of Lord Shiva. Wearing a rudraksha when worshipping Lord Shiva is ideal. A rudraksha is reddish in colour with yellow stripes and is flat like a fish. The rudraksha converts light frequencies of deities from the universe into sound frequencies in the body of humans and vice versa.

Only cold water and bel is offered to Lord Shiv's pindi. Neither is it bathed with milk and panchamrut (a mixture of milk, curds, ghee, sugar and honey) nor offered turmeric, vermilion (kumkum) or white consecrated rice (akshata). Milk and clarified butter (ghee) symbolise sustenance while turmeric is an underground stem and represents fertility of the soil, that is creation. Vermilion is prepared from turmeric. Since Lord Shiva is the deity of dissolution, substances such as milk, vermilion and turmeric are not used in His worship.

Bhishma Ekadasi and The Story of Bhishma Pitamaha

"Bhishma Ekadashi" is dedicated to Pitamah Bhishma, the Grand warrior of Kurukshetra and the son of holy river Gangamaiya & King Shantanu. It is celebrated on the bright fortnight in the month of Magha. Bhishma Ekadashi is particularly sacred, and important, as it was on this day that Bhishma voluntarily gave up his life on the battlefield of Kurukshetra. It was just before this that he initiated Yudhishthira into the most powerful and efficacious of all mantras viz., the Vishnu Sahasranama.

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 Prasurama 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 whereas Bhishma had the boon of death at his wish. 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.

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.

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Ratha Saptami

Ratha Saptami is a festival celebrated by Hindus that comes on the Seventh day of the bright half of the hindu month Magha. Lord Vishnu in his form as Surya is usually worshiped on this day.

Usually, Rathasapthami begins in households with a purificatory bath by holding a few bilva leaves on one's head while bathing and chanting a verse which is supposed to invoke the benevolence of the Lord in all that one takes up the rest of the year. It also involves doing a puja with the ritual 'Naivedyam', flowers and fruits.

This day is also known as Surya Jayanthi because it celebrates the power of the Sun God who is believed to be an incarnation of Lord Vishnu.

In important Vaishnavite temples like Tirumala and Srirangam, Rathasapthami figures as one of the important festivals of the year. A one day Brahmotsavam is held and the Utsava Murthy is carried out in a variety of vahanams around the main temple precints during the day.

Rathasapthami also marks the gradual increase in temperature across South India and anticipates the arrival of spring which is later heralded by the festival of Ugadi in the month of 'Chaitra'.

Mahatma Gandhiji's Voice - Spiritual Message

During his stay in England in 1931, when the Columbia Gramophone Company requested him to make a record for them, Mahatma Gandhiji pleaded his inability to speak politics, and added that, at the age of sixtytwo, he could make his first and last record which should, if wanted, make his voice heard for all time. Confessing his anxiety to speak on the spiritual matters, on October 20, 1931 he read out his old article "On God":

"There is an indefinable mysterious power that pervades everything, I feel it though I do not see it. It is this unseen power which makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses. But it is possible to reason out the existence of God to a limited extent. Even in ordinary affairs we know that people do not know who rules or why and how He rules and yet they know that there is a power that certainly rules. In my tour last year in Mysore I met many poor villagers and I found upon inquiry that they did not know who ruled Mysore. They simply said some God ruled it. If the knowledge of these poor people was so limited about their ruler I who am infinitely lesser in respect to God than they to their ruler need not be surprised if I do not realize the presence of God - the King of Kings. Nevertheless, I do feel, as the poor villagers felt about Mysore, that there is orderliness in the universe, there is an unalterable law governing everything and every being that exists or lives. It is not a blind law, for no blind law can govern the conduct of living being and thanks to the marvelous researches of Sir J. C. Bose it can now be proved that even matter is life. That law then which governs all life is God. Law and the law-giver are one. I may not deny the law or the law-giver because I know so little about it or Him. Just as my denial or ignorance of the existence of an earthly power will avail me nothing even so my denial of God and His law will not liberate me from its operation, whereas humble and mute acceptance of divine authority makes life's journey easier even as the acceptance of earthly rule makes life under it easier. I do dimly perceive that whilst everything around me is ever changing, ever dying there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves and recreates. That informing power of spirit is God, and since nothing else that I see merely through the senses can or will persist, He alone is. And is this power benevolent or malevolent ? I see it as purely benevolent, for I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is life, truth, light. He is love. He is the supreme Good. But He is no God who merely satisfies the intellect, if He ever does. God to be God must rule the heart and transform it. He must express himself in every smallest act of His votary. This can only be done through a definite realization, more real than the five senses can ever produce. Sense perceptions can be and often are false and deceptive, however real they may appear to us. Where there is realization outside the senses it is infallible. It is proved not by extraneous evidence but in the transformed conduct and character of those who have felt the real presence of God within. Such testimony is to be found in the experiences of an unbroken line of prophets and sages in all countries and climes. To reject this evidence is to deny oneself. This realization is preceded by an immovable faith. He who would in his own person test the fact of God's presence can do so by a living faith and since faith itself cannot be proved by extraneous evidence the safest course is to believe in the moral government of the world and therefore in the supremacy of the moral law, the law of truth and love. Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to truth and love. I confess that I have no argument to convince through reason. Faith transcends reason. All that I can advise is not to attempt the impossible."

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Life and Teachings of Swami Vivekananda

Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.

With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”

Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.

Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.

Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.

After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)

Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.

Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.

Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.

Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.

Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.

The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.

Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:

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  to rouse the religious consciousness of the people and create in them pride in their cultural heritage;
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  to bring about unification of Hinduism by pointing out the common bases of its sects;
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  to focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.

Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on 1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.

Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.

Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.

Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”

Selected Teachings of Swami Vivekananda

My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.

Education is the manifestation of the perfection already in man.

We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one's own feet.

So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense, pays not the least heed to them.

Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be.

If you have faith in all the three hundred and thirty millions of your mythological gods, … and still have no faith in yourselves, there is no salvation for you. Have faith in yourselves, and stand up on that faith and be strong; that is what we need.

Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery.

The older I grow, the more everything seems to me to lie in manliness. This is my new Gospel.

Purity, patience, and perseverance are the three essentials to success, and above all, love.

Religion is realization; not talk, not doctrine, nor theories, however beautiful they may be. It is being and becoming, not hearing or acknowledging; it is the whole soul becoming changed into what it believes.

Religion is the manifestation of the Divinity already in man.

Teach yourselves, teach everyone his real nature, call uon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.

They alone live who live for others, the rest are more dead than alive.

This is the gist of all worship – to be pure and to do good to others.

It is love and love alone that I preach, and I base my teaching on the great Vedantic truth of the sameness and omnipresence of the Soul of the Universe.

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Makar Sankranti

From an astrological perspective, the entry of Ravi (Sun) into Makar Rasi is called as Makar Sankranti. The festival is a harvest festival and is popular in the Indian states of Andhra Pradesh, Karnataka, Kerala and Maharastra.

From this day onwards Ravi begins to move from South towards the North with respect to the Earth signaling the oncoming of summer and hence this part of the season is also called as Uttarayana. During this period the power of Ravi will be more that what is. It affects the entire human beings and the rays that Ravi emanates will have adverse effects on human beings. Severe cold will be in Dhanurmasa and from Makarmasa gradually decreases and summer shows its intensity stating from the Radha Saptami day.

Makar Sankramanam will come in Pushamasa i.e., Full moon in Pushami Star. This is the reason why this month is called Pusha masa. Pusha masa is ruled by Saturn. The power of Saturn will be more. The star Pushami belongs to Satrun. Guru is Adidevata for the Star and Yama is Adidevata for Satrun. As a result the negative effects will be more.

When Ravi enters in Makar Rasi, Sani owns the house and Kuja is in exalted position and Guru in deliberate position. As Kuja is responsible for fire and Guru is for education line, during this period it is advised not to undertake any auspicious functions otherwise we call it as sunya masa. Natives belong to Makar rasi or persons with stars of Uttarashada, Sravan and Dhanista are advised to take more caution on health front.

Andhra Pradesh:
In Andhra Pradesh, Makar Sankranti is celebrated for four days, each day marking the traditional festivals of Bhogi, Makar Sankranti (Pedda Panduga), Kanuma and Mukkanuma respectively. The auspicious day of Sankranti is celebrated as Pongal. In most regions, the festival is celebrated for three days. The day before Makar Sankranti is known as Bhogi. On this day, early in the morning, old items in the house such unusable clothes, broken furniture are set on fire. On Sankranti, people wear new clothes and visit temples to celebrate the harvest. The third day is known as Kanuma. This season is also famous for cockfights in the State. However cockfights are not legal these days.

Makar Sankranti is one of the most auspicious days for Hindus and is celebrated in almost all parts of the country in myriad cultural forms with great devotion, fervor and gaiety. People in large numbers take dip in holy rivers such as the Ganga and Prayag and pray to Sun God.

Uttar Pradesh:
In Uttar Pradesh, Sankrant is called ‘Khichiri’. Taking a dip in the holy rivers on this day is regarded as most auspicious. A big one-month long ‘Magha-Mela’ fair begins at Prayag (Allahabad) on this occasion. Apart from Triveni, ritual bathing also takes place at many places like Haridvar and Garh Mukteshwar in Uttar Pradesh, and Patna in Bihar.

Bengal:
In Bengal every year a very big Mela is held at Ganga Sagar where the river Ganga is believed to have dived into the nether region and vivified the ashes of the sixty thousand ancestors of King Bhagirath. This mela is attended by a large number of pilgrims from all over the country.

Tamil Nadu:
In Tamil Nadu Sankrant is known by the name of ‘Pongal’, which takes its name from the surging of rice boiled in a pot of milk, and this festival has more significance than even Diwali. It is very popular particularly amongst farmers. Rice and pulses cooked together in ghee and milk is offered to the family deity after the ritual worship. In essence in the South this Sankrant is a ‘Puja’ (worship) for the Sun God.

Karnataka:
In Karnataka, the festival is marked by visiting one's friends and relatives to exchange greetings, and by the preparation of a dish called Ellu (made with sesame seeds, coconuts, sugar blocks, etc). A common custom found across Karnataka is the exchange of sugarcane pieces and Ellu with one's neighbors, friends and relatives. In Karnataka, Pongal is known as 'Sankranti', and cows and bullocks are gaily decorated and fed 'Pongal'- a sweet preparation of rice. Special prayers are offered. In the evening, the cattle are led out in procession to the beat of drums and music. In the night a bonfire is lit and the animals are made to jump over the fire.

Makar Sankranti is marked by men, women and children wearing colorful clothing; visiting near and dear ones; and exchanging pieces of sugarcane, a mixture of fried til, molasses, pieces of dry coconut, peanuts and fried gram. On this auspicious day, people in Karnataka distribute Yellu and bella (Sesame seeds and Jaggery) and greet with the words " “Ellu bella thindu, Olle Maathu Aadu” (Eat sesame seeds and speak only good). The significance of this exchange is that sweetness should prevail in all the dealings.

Maharashtra:
In Maharashtra on the Sankranti day people exchange multi-colored tilguds made from til (sesame seeds) and sugar and til-laddus made from til and jaggery. Til-polis are offered for lunch. While exchanging tilguls as tokens of goodwill people greet each other saying – ‘til-gul ghya, god god bola’ meaning ‘accept these tilguls and speak sweet words’. The under-lying thought in the exchange of tilguls is to forget the past ill-feelings and hostilities and resolve to speak sweetly and remain friends.

This is a special day for the women in Maharashtra when married women are invited for a get-together called ‘Haldi-Kumkum’ and given gifts of any utensil, which the woman of the house purchases on that day.

Gujarat:
In Gujarat Sankrant is observed more or less in the same manner as in Maharashtra but with a difference that in Gujarat there is a custom of giving gifts to relatives. The elders in the family give gifts to the younger members of the family. The Gujarati Pundits on this auspicious day grant scholarships to students for higher studies in astrology and philosophy. This festival thus helps the maintenance of social relationships within the family, caste and community.

Kite flying has been associated with this festival in a big way. It has become an internationally well-known event.

Punjab:
In Punjab where December and January are the coldest months of the year, huge bonfires are lit on the eve of Sankrant and which is celebrated as "LOHARI". Sweets, sugarcane and rice are thrown in the bonfires, around which friends and relatives gather together. The following day, which is Sankrant, is celebrated as MAGHI. The Punjabi's dance their famous Bhangra dance till they get exhausted. Then they sit down and eat the sumptuous food that is specially prepared for the occasion.

Kerala:
The 40 days anushthana by the devotees of Ayyappa ends on this day in Sabarimala with a big festival.

Bundelkhand:
In Bundelkhand and Madhya Pradesh this festival of Sankrant is known by the name ‘Sakarat’ and is celebrated with great pomp & merriment accompanied by lot of sweets.

Tribals of Orissa:
Many tribals in our country start their New Year from the day of Sankrant by lighting bonfires, dancing and eating their particular dishes sitting together. The Bhuya tribals of Orissa have their Maghyatra in which small home-made articles are put for sale.

Assam:
In Assam, the festival is celebrated as Bhogali Bihu.

Coastal Region:
In the coastal regions, it is a harvest festival dedicated to Indra.

Makar Sankranti is the day when the glorious Sun God of Hindus begins its ascendancy and entry into the Northern Hemisphere. Ravi (Sun) for Hindis stands for Pratyaksha Daivam who symbolizes the one, non-dual, self-effulgent, glorious divinity blessings one and all tirelessly. Ravi is the one who transcends time and also the one who rotates the proverbial Wheel of Time. The very famous Gayantri Mantra, which is chanted everyday by every faithful Hindu, is directed to Sun God to bless them with intelligence and wisdom. Sun not only represents God but also stands for an embodiment of knowledge and wisdom. On Makar Sankranti day the Sun begins its ascendancy and journey into the Northern Hemisphere and thus it signifies an event wherein the God seem to remind their children that ‘Tamaso Ma Jyotirgamaya’.

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