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Sri Sathya Saibaba

 

పరమం పవిత్రం బాబా విభూదిం !
పరమం విచిత్రం లీలా విభూదిం !
పరమార్థ ఇష్టార్థ మోక్షా ప్రధానం !
బాబా విభూదిం ఇదమాశ్రయమి !!!

Satsang means Company of People who listen about Good things.

Spiritual Satsang means the Company of Persons who talk about God and spiritual matters. This involves listening to or reading or discussing about God and experiences of his Devotees.

Yama Dwitiya

Yama Dwitiya is observed on the first day of the waxing phase of moon (Shukla Paksha) in Kartik month and is one of the last celebrations during Diwali.
Yama Dwitiya is also known as Bhai Dhooj or Bhau Bij or Bhai Beej and Bhai Teeka.
Yam Dvitiya is associated with Lord Yama, the Hindu god of Death, visiting his sister Yami (Yamuna Devi) and is a symbol of love between brothers and sisters.
Lord Yama, the Hindu God of Death, visited his sister, Yami, on the first day of the Shukla Paksha in Kartik month after Diwali.
Yami welcomed her brother with garlands and by applying the auspicious tilak or Tika on his forehead. Then the brother and sister exchanged gifts. Yami also served Yamraj his favorite dishes.
Yamraj who was overwhelmed by the love of his sister is believed to have said to Yami that who receives Tilak or Tika from his sister will have to never suffer hell.
Since then Yama Dwitiya is observed as a symbol of love between brothers and sisters.
Yama Dwitiya 2010 date is November 7.

Lord Shri Jagannath and Ratha Yatra

Lord Shri Jagannātha is a form of Lord Vishnu. Lord Jagannath, the symbol of universal love and brotherhood is worshipped in the ‘Shree Jagannath Temple’ along with Balabhadra, Subhadra, Sudarshan, Madhaba, Sridevi and Bhudevi on the RATNAVEDI (the bejewelled platform). Lord Balabhadra is the elder brother, Lord Jagannath is younger brother and Devi Subhadra is youngest sister.

Lord Shri Jagannātha is worshipped by Hindus all over India. The Jagannātha Temple in Puri is regarded as one of the four most sacred Hindu pilgrimage places in India.

Traditional stories:

There are two interesting stories associated with this deity. First is the story of how Krishna appeared to a great devotee of the lord, King Indradyumna and ordered him to carve a deity from a log he would find washed up on the sea shore of Puri. He searched for a carpenter to make the deities. King Indradyumna found a mysterious old Brahmin carpenter who appeared and took the responsibility and took a few days to accomplish that. Surprisingly the carpenter insisted that he would not be disturbed while he was carving the deity and start working behind a closed door. Everyone including the King and his Queen were very much anxious and came every day to the closed door and there was sound of working. After 6–7 days of waiting anxiously outside his room, but after some time, all sound stopped. The impatient Indradyumna's Queen worried what had happened and assuming the worst, opened the doors - only to find the deity half-finished and the carpenter vanished! The mysterious carpenter was none other than Vishvakarma, the heavenly architect. The king was distraught as the deity had no arms and legs. Utterly repentant that he had interrupted the carving, the king was only pacified when the muni (sage) called Narada appeared and explained that the form the king now sees is a legitimate form of the supreme personality of godhead. The second story here was narrated to further explain and remove any doubts and confusion.

The second reason for Lord Jagannath's appearance is the story of how Krishna was eavesdropping on the gopis as they spoke amongst themselves of His pastimes, and how much they loved him. Sister Subhadra was instructed to keep watch and ensure Krishna wasn't nearby while the gopis spoke of Krishna. But after a while Subhadra was so overwhelmed by the gopis' devotion and their stories that she became completely engrossed in listening. She didn't see the brothers Krishna and Balarama approaching. As the brothers listened their hairs stood on end, their arms retracted, their eyes grew larger and larger, and they smiled broadly in ecstasy. That is why Jagannath, Balarama and Subhadra look like they do.

This form is worshiped by Vaishnavas as the abstract form of Krishna. The deities - Jagannath, Balabhadra (Balarama) and Subhadra (Krishna's sister) are usually worshipped in the temple, but once in every Asadha Masa (Rainy Season, usually June or July), they are brought out onto the main high street of Puri and travel (3 km) to the Mausimaa Temple, allowing the public to have Darshan (holy view) of the deities as they pass. This festival is known as Ratha Yatra. The Rath carts themselves are huge wooden structures built new every year and are pulled by the millions of pilgrims who turn up for the event from all parts of the Globe. The festival commemorates Krishna's return to His home in Vrindavan after a long period of separation from the people there.

The Deities of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan are made of margosa wood. The tree worship is a very ancient cult. However the most accepted and popular theory over origin of Jagannath relates to ‘SAVARS’ or aboriginal traditions. The word wood 'DARU' is used to indicate material of which the universe (JAGAT) is made. Jagannath is specifically known as Darubrahma both in Puranas as well as by the people. The image of Jagannath (of black colour representing sunya) Subhadra (the creative energy) and Balabhadra ( of white colour representing phenomenol universe) have evolved from Nilamadhava of the ancient Kalinga Jaina. According to him 'Sudershana' is the Hindu name of the Dharmachakra of Jaina symbol and the term Kaivalya (liberation) exclusively common in the cult of Jagannath is derived from Jaina tradition. Jagannath is regarded as Daru Brahma, i.e. the Godhead manifestation in a modern image. The worship of Daru Brahma is traced to Vedic sources and to Bhagbat Gita.

Ratha Yathra:

Every year on the auspicious day of Ashadh Suddha Vidiya, in early July, the Rath Yatra festival celebrated by Hindus. This year the festival will be held from July 13-21. The festival commemorates Lord Jagannath’s annual visit to his aunt’s home.

Rath means chariot, Yatra - a pilgrimage or procession. Though this festival is celebrated all over India and world, it originated in Jagannath Puri on the eastern coast of India. Every year the deities of Jagannath Mandir - Lord Jagannath, Balaram and Subhadra - are traditionally installed on huge chariots. Devotees pull the chariots in a yatra (procession) through the street called Bada Danda. The local king used to serve by humbly sweeping the road ahead with a golden broom. Usually the deities – Jagannath (Krishna), Balarama and Subhadra are worshipped within the temple, but on the day of the Rath festival they are taken through the streets so that everyone can have the fortune of seeing them.

Lord Jagannath Ratha Jatra is a huge Hindu festival associated with Lord Jagannath held at Puri in the state of Orissa, India during the months of June/July. Most of the city’s society is based around the worship of Jagannath (Krishna) with the ancient temple being the fulcrum of the area.

Three richly decorated chariots, resembling temple structures, are pulled through the streets of Puri. This commemorates the annual journey of Lord Jagannath, Lord Balarama, and their sister Subhadra to their aunt’ s temple, the Gundicha Temple which is situated at a distance of 2 km from their temple. New chariots are built every year. This is the only day when devotees who are not allowed in the temple premises such as non-Hindus and foreigners, can get their glimpse of the deities.

During the festival, devotees from all over the World go to Puri with an earnest desire to help pull Lords’ chariot with the help of other priests pulling the chariots with ropes. They consider this a pious deed and risk their lives in the huge crowd.

Celebrations:

Amidst the resounding clash of cymbals, and the tumultuous thundering of drums, the three gods, Jagannath, his brother Balabhadra and sister Subhadra leave their abode, the Jagannath temple, to journey to the Gundicha Mandir, three kilometers away from Jagannath temple towards north. Millions of devotees flock to the town to watch the trinity ride in their elaborate chariots through the streets of Puri. On all auspicious occasions, special ceremonies and rituals are performed replete with pomp and splendor in the temples of Puri, but nothing matches that of the Rath Yatra. Since the portals of the Jagannath temple allow entry only to Hindus, one of the gods, Maitri Devta, who symbolizes universal brotherhood, steps outside during this time so people of all religions and castes can pay obeisance. A spiritual ambience pervades the whole scene as bells chime; conch shells blow and the saffron robed sadhus dance with abandon. It is fascinating to watch the delirious masses paying homage to the Lord as the chariots move on almost as if propelled by a divine force.

Rituals:

A fortnight before the Rath Yatra, the three deities are given a holy bath on an open platform – the Snana Vedi near Aananda Bazaar on the eastern side of the temple. Since the images become discolored as a result of the bath, they are kept away from the public. At this time, the deities are said to be ill and are left to rest in isolation. A day before the procession, three gigantic chariots are exquisitely decorated and lined up outside the temple gates. Lord Jagannath’s chariot, the red and yellow Nandighosh, is about 45 feet in height with 16 massive wheels and a gold dome on top. The red and green Taladhwaj is only slightly smaller and belongs to Balabhadra. The smallest, Darpodalona belongs to Subhadra, who travels between the chariots of her two brothers. These grandiose structures, with brightly colored canopied tops, resemble the 12th century Jagannath temple in shape. Embellished and decorated with tinsel and ancient accessories, each of the chariots has a large platform covered with huge flower umbrellas. On the morning of the Yatra, the rhythmic clang of metal gongs, blowing of conch shells and trumpets and chanting of holy men fill the air as priests called Daityas vbring out the bedecked idols to their raths. Lord Jagannath makes his appearance first, amidst ecstatic cries of ‘Jai Jagannath’. The overwhelmed jubilant crowds work themselves into a state of devotional frenzy, as if hypnotized by the large eyes of their beloved Lord. The procession then awaits the arrival of the Gajapati or the King of Puri. The king comes in a traditional palanquin, following a procession of decorated elephants and horses. The King of Puri is a descendant of the royal family of Orissa and has complete control over the management and property of the Jagannath temple. He performs the Chhera Paharna, to express his humility before God. He sweeps the chariots with a gold broom and sprinkles holy water on them. There is a deafening roar of cheer as the procession inches ahead. Balabhadra the eldest brother takes the lead followed by Subhadra and Jagannath. The chariots are drawn by 50-metre long ropes attached to their front. Devotees surge ahead for an opportunity to give a hand in pulling the ropes, as it is believed that this will absolve them of all their sins and help them attain salvation. One of the unique rituals of this procession is the Lord’s visit to his aunt’s house. It is said that the three siblings do not like visiting their aunt who is said to be mean. However, the three go to the mashibari after being ritually scolded by the head priest.

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National Youth Day - Swami Vivekananda Birthday

Indian Government declared Jan 12 as the National Youth Day in 1984. As this day marks the birth day of great Indian philosopher, Swami Vivekananda whose teachings are the biggest philosophical asset of the country. The motto of declaring youth day on the birth date of this philosophical guru was motivating and inculcating these pious ideals to the coming generations.

As per the quote from the Government of India’s Communication, “it was felt that the philosophy of Swami ji and the ideals for which he lived and worked could be a great source of inspiration for the Indian Youth.”

National Youth Day is observed with great devotion towards Swami Vivekananda at headquarters of Ramakrishna Math and Ramakrishna Mission as well as their branch centers. Members of the organizations observe birthday of Swami Vivekananda in different manner. Celebrations of Swami’s birthday, according to Hindu calendar follow typical Hindu manner of celebrations. Swamijis birth day according to Georgian calendar falls on January 12 each year, the day is also observed as National Youth Day.

Many activities are planned for the day including various processions, speeches, recitations, music, youth conventions, seminars, Yogasana presentation, competitions in essay-writing, recitations, speeches, music, sports, etc.

The National Youth Day is also observed in almost all educational institutes of the country with great enthusiasm. Various programs are planned for the day in different colleges and schools. Students celebrate this day, birthday of Swami Vivekananda with processions, speeches, recitations, music, youth conventions, seminars, Yogasanas, presentations, competitions in essay-writing, recitations and sports on 12 January every year.

January 12, 2010:

National Youth Day is celebrated every year on January 12 as the date remains fix for each year. The day is observed on Swami Vivekanand's birthday according to Georgian calendar. While Vivekananda’s birthday according to the Indian Almanac (Vishuddha Siddhanta Almanac) is on Pausha Krishna Saptami tithi, which falls on different dates in the English Calendar every year.Swamij’s Birthday according to Indian Almanac (Vishuddha Siddhanta Almanac) is on Pausha Krishna Saptami tithi, which falls on different dates of English Calendar every year.

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The twenty four Gurus of Guru Sri Dattatreya

When Guru Dattatreya was a child, a king visited the ashram. Because his parents were away, Dattatreya greeted the king and the king saw an inner joy radiating from the boy. The king immediately realized that the boy was gifted with great wisdom and started talking to him. The King asked the boy about his Guru. The Boy, Guru Dattatreya, said that there is much to learn from everyone and everything, not only from the parents. Guru Dattatreya said he has 24 gurus and the 24 Gurus are:

1. Mother earth is my first guru. She taught me to hold those who trample me, scratch me, and hurt me lovingly in my heart, just as she does. She taught me to give them my best, remembering that their acts are normal and natural from their standpoint.
2. Water it is a force that contains life and purity. It cleanses whatever it touches and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes stagnant. Keep moving is the lesson I learned from water.
3. Fire. It burns everything, transforming it into flame. By consuming dead logs, it produces warmth and light. Thus, I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.
4. Wind is my fourth guru. The wind moves unceasingly, touching flowers and thorns alike, but never attaches itself to the objects it touches. Like the wind, I learned not to prefer flowers over thorns or friends over foes. Like the wind, my goal is to provide freshness to all without becoming attached.
5. This all-pervading and all-embracing space is my fifth guru. Space has room for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must have room for all the diversities, and still remain unaffected by what I contain. All visible and invisible objects may have their rightful place within me, but they have no power to confine my consciousness.
6. The moon. The moon waxes and wanes and yet never loses its essence, totality, or shape. From watching the moon, I learned that waxing and waning-rising and falling, pleasure and pain, loss and gain-are simply phases of life. While passing through these phases, I never lose awareness of my true Self.
7. The sun is my seventh guru. With its bright rays, the sun draws water from everything, transforms it into clouds, and then distributes it as rain without favor. Rain falls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learned how to gather knowledge from all sources, transform that knowledge into practical wisdom, and share it with all without preferring some recipients and excluding others.
8. My eighth guru is a flock of pigeons. One pigeon fell into a hunter's net and cried in despair. Other pigeons tried to rescue it and got caught, too. From these pigeons, I learned that even a positive reaction, if it springs from attachment and emotion, can entangle and ensure.
9. My ninth guru is the python who catches and eats its prey, and then doesn't hunt again for a long time. It taught me that once my need has been met, I must be satisfied and not make myself miserable running after the objects of my desire.
10. The ocean, which is the abode of the waters. It receives and assimilates water from all the rivers in the world and never overflows its boundaries. It taught me that no matter what experiences I go through in life, no matter how many kicks and blows I receive, I must maintain my discipline.
11. The moth is my eleventh guru. Drawn by light, it flies from its dwelling to sacrifice itself in the flame. It taught me that once I see the dawn, I must overcome my fear, soar at full speed, and plunge into the flame of knowledge to be consumed and transformed.
12. My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances, creating an atmosphere of joy around the flower. It not only sings the song of cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants and helps them prosper by flying from one flower to another. I learned from the bumblebee that I should take only a little from nature and that I should do so cheerfully, enriching the source from which I receive sustenance.
13. Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. It gathers nectar from different sources, swallows it, transforms it into honey, and brings it to the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to share everything I know with others.
14. Once I saw a wild elephant being trapped. A tame female elephant in season was the bait. Sensing her presence, the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branches and heaps of leaves. Once caught, the wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse our sensory impulses and, while chasing after the sense cravings, the mind gets trapped and enslaved, even thought it is powerful.
15. The deer, with its keen sense of hearing. It listens intently and is wary of all noises, but is lured to its doom by the melody of the deer hunter's flute. Like the deer, we keep our ears alert for every bit of news, rumor, and gossip, and are skeptical about much that we hear. But we become spellbound by certain words, which, due to our desires, attachments, cravings, and vasanas (subtle impressions from the past), we delight to hear. This tendency creates misery for others and ourselves.
16. The fish who swallows a baited hook and is caught by the fisherman. This world is like bait. As long as I remember the episode of the fish, I remain free of the hook.
17. A prostitute who knows that she doesn't love her customers, nor do they love her. Yet she waits for them and, when they come, enacts the drama of love. She isn't satisfied with the artificial love she gives and receives, nor with the payment she is given. I realized that all humans are like prostitutes and the world, like the customers, is enjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I became determined not to live like a prostitute. Instead, I will live with dignity and self-respect, not expecting this world to give me either material or internal satisfaction, but to find it myself by going within.
18. My eighteenth guru is a little bird who was flying with a worm in its beak. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not in possession.
19. My nineteenth guru is the baby that cries when it is hungry and stops when it suckles at its mother's breast. When the baby is full, it stops feeding and nothing its mother does can induce it to take more milk. I learned from this baby to demand only when I really need. When it's provided, I must take only what I require and then turn my face away.
20. A young woman whom I met when I was begging for alms. She told me to wait while she prepared a meal. Her bracelets jangled as she cooked, so she removed one. But the noise continued, so she took off all her bracelets, one by one, until only one remained. Then there was silence. Thus, I learned that wherever there is a crowed, there is noise, disagreement, and dissension. Peace can be expected only in solitude.
21. A snake that makes no hole for itself, but who rests in holes other creatures have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From this snake, I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Creatures in nature move constantly, continually abandoning their previous dwellings. Therefore, while floating along the current of nature, I find plenty of places to rest. Once I am rested, I move on.
22. My twenty-second guru is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. Thus I learned from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one-pointed my focus, the greater my absorption, and the greater my absorption, the more subtle my awareness. The goal is subtle, and can only be grasped by subtle awareness.
23. My twenty-third guru is a little spider who built itself a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was swallowed by the bigger spider. Thus, I learned that we create webs for ourselves by trying to build a safe haven, and as we race along the threads of these webs, we become entangled and are consumed. There is no safety to be found in the complicated webs of our actions.
24. My twenty-fourth guru is a worm who was caught by a songbird and placed in its nest. As the bird began singing, the worm became so absorbed in the song that it lost all awareness of its peril. Watching this little creature become absorbed in a song in the face of death reminded me that I, too, must develop the art of listening so that I my become absorbed in the eternal sound, nada, that is always within me.

This was found in Srimad Bhagavad Purana and is part of the conversation between Lord Krishna and Uddhava. This dialogue is also part of various Puranas and other holy scriptures in Hinduism.

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Guru Sri Dattatreya Jayanti

Datta Jayanti is observed to celebrate the birth of Guru Dattatreya, the Trimurti Avatar – the united and single incarnation of Brahma, Vishnu and Shiva. Dattatreya was born as the son of Atri Maharshi and Anasuya. Datta Jayanti 2009 date is December 1. It is observed on the full moon day in the month of Margasheersh as per traditional Hindu calendar.

Sri Dattatreya remained an Avadutha throughout his life – a sage who remains in pure nature. He was a supreme yogi. Dattatreya narrated the secrets of Vedanta to Lord Subrahmanya and this teaching later came to be known as Avadhuta Gita.

Dattatreya is worshipped in many places in India. The day is marked by special pujas and satsangs.

The twenty four gurus that Dattatreya found in Nature and Society became very famous and is part of several scriptures.
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Ksheerabdhi Daswadashi

Ksheerabdhi Daswadashi, also known as Tulsi Damodara Dwadasi vrata, Chilku Dwadasi, Yogini Dwadashi, Yogeeshwari Dwadasi or Chukkala Dwadashi, is observed on Kartik Shukla Dwadashi day. Ksheerabdhi Dwadashi 2009 date is October 30. According to several Puranas, Lord Vishnu, who woke up from cosmic sleep on Utthana Ekadashi, comes to Vrindavan or Brundavan along with Goddess Lakshmi and Lord Brahma. It is also believed that on this day, Ksheer Sagar Manthan (Churning of the Milk Ocean) for Amrit (nector) was started by demons and Gods.

Hence, worshipping Tulasi plant along with Sri Maha Vishnu on this day gives many meritorious results. Deeparadhana on Vishnu temples are most preferable ritual to perform on Ksheerabdi Dwadashi. Those who protect the diya lighten by others will also get good benefits. Tulsi Damodar Vivah is done today in most of the places.

Ksheerabdi Dwadasi vratam is a main ritual during Karthika masam in Karnataka and Andhra Pradesh.

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Deepavali - Festival of Lights

Diwali, also known as Deepavali, is the five-day festival celebrated with much gusto and enthusiasm. This festival of lights is celebrated for five days throughout India. Diwali festival celebrations start with Dhan Teras, also known as Dhanvantari Triodasi, and ends with Bhai Dooj, also known as Bhatru Dwitiya. Here are some details about the five festive days celebrated during Diwali festival.

Dhan Teras or Dhan Triodasi – First day of Diwali:
Dhan Teras or Dhan Triodasi marks the beginning of Diwali festival. On this day Dhan Tears Puja is performed by business people. This is very auspicious to buy or purchase gold, flat, plot and any other property. Dhan Triodasi day also marks Dhanvantari Jayanthi. Dhanvantari is the God of Ayurveda or Health as per Hinduism.

Choti Diwali or Narak Chaturdashi – Second day of Diwali:
It is observed on Kartik Krishna Chaturdashi as per North Indian calendars. On this day, Lord Krishna along with Satyabhama killed demon Narakasur and freed the world from fear of evil.

DhanaLakshmi Puja during Diwali – Third day of Diwali:
It is the actual Diwali day. It is celebrated on Kartik Amavasya as per North Indian calendars and according to other calendars Diwali falls on Ashwin Amavasya. Lakshmi Puja is performed on this day.

Govardhan Puja or Bali Padyami – Fourth day of Diwali:
It is performed on the day after Diwali. It is also observed as Bali Padyami. Lord Sri Krishna along with cattle is worshipped on Kartik Shukla Pratipada. On this day, Sri Krishna lifted the Mountain called Govardhan Giri to rescue the cattle and the people of Gokul.

Bhai Dooj or Bhatru Dwitiya or Yama Dwitiya – Fifth and last day of Diwali:
Bhai Dooj, also known as Bhai Phota, Bhayya Dhooj, Bhai Tika, Bhatru Dwitiya, Bhaubeej or Bhav Bij or Yama Dwitiya, is the last and final day of Diwali festival. On this day, sisters perform Raksha puja to their brothers. This day marks the eternal love and affection between a brother and sister.

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Atla Taddi Bhogi - Atla Taddi Vratam – Atla Thadde Gauri Puja

Atla Taddi Bhogi:

Atla Taddi Bhogi is first day of Atla Taddi festival. After Atlataddi Bhogi day, Atla Taddi festival is celebrated. In 2009, Atla Taddi Bhogi date is October 5. It is observed on Ashwayuja Krishna Paksha Vidiya. On this day, Telugu women wake up early morning and take ritual or ceremonial bath. In some places, Gauri Puja is also performed on the day. Gorintaku (Mehndi) designs are drawn on their hands during the day. This is the main ritual on Atla Taddi Bhogi. Thambulam (betel nut leaf) is taken after meals. Preparations for Atla Thaddi are done on Atla Thaddi Bhogi.

Atla Taddi Festival:

Atla Taddi is the festival which falls after Dasara every year. It is the regional festvial of Andhra Pradesh, celebrated by married women as well as unmarried women. Goddess Gauri is worshipped on the day of Atla Taddi. It is celebrated on the third day after Ashwayuja Purnima, the Full Moon day in Ashwayuja masam of Telugu calendar, and falls in October as per Gregorian calendar. Atla Taddi is the festival which falls after Dasara every year. It is the regional festvial of Andhra Pradesh, celebrated by married women as well as unmarried women. Goddess Gauri is worshipped on the day of Atla Taddi. It is celebrated on the third day after Ashwayuja Purnima, the Full Moon day in Ashwayuja masam of Telugu calendar, and falls in October as per Gregorian calendar.

Atla Thaddi Gauri Puja Procedure:

A small idol of Gauri is made with Pasupu (turmeric) and installed in a sacred and sanctified place. The idol is called Gauramma. Gauramma is offered Abhisheka (bath) while reciting the mantras, the performers spill Pasupu (turmeric powder), Kumkuma (crimson powder) and shower flowers. At the end of the puja, Goddess is offered Naivedyam (food offerings) and then Aarti is given to Goddess Gauri. After Gauri Puja or Atla Thaddi Nomu, the performers and all family members take theertham and prasadam.

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Kojagari Lakshmi Pooja

Kojagari Lakshmi Pooja is observed on the Full Moon day in the month of Ashwin. Kojagari Lakshmi Puja 2009 date is October 3. It is mainly observed in Eastern Indian states – Bengal, Orissa and Assam and some other parts of Western parts of India. Kojagari Vrat is also observed in Central Indian regions – Budelkhand and some parts of Bihar, especially Darbhanga region.

Significance of Kojagari Lakshmi Pooja:
As per Hindu scriptures and Hindu beliefs, the favorite day for Goddess Laxmi is Poornima. Devotees believe that on the day of Purnima, Goddess Lakshmi visits their houses and blesses them with wealth, health and prosperity. Ashwin purnima, also called as Sharad Purnima, is more auspicious because Ashwin is the favorite month for Goddess Lakshmi.

Procedure of Kojagiri Lakshmi Puja:

On the day of Kojagari Lakshmi Pooja, devotees install clay idols of Goddess Laxmi in their houses and worship her. The main ritual or tradition is drawing of Alpana. Alpona patterns or designs refer Goddess Laxmi’s feet. Shodashopachar Puja (16 steps of puja) is performed to Lakshmi. Some special recipes or sweets are made on the day of Kojagiri Lakshmi puja and offered to Goddess laxmi.
The procedure and the other steps of the Kojagiri Lakshmi pooja may differ from place to place and community to community. In some temples or in spiritual or devotional organizations, Sarvajanik Lakshmi pooja is done on Kajagiri Poornima day.
Kojagari Lakshmi Vrat coincides with harvest festival called ‘Navanna’. Navanna is the day from when new grain or paddy of the harvest season is generally consumed.
Alpana or Alpona are Rangoli designs or patterns specially drawn in Bengal, Orissa and some other regions of Eastern parts of India.
In Gujarat, Maharashtra and some other parts of India Kojagari Purnima is observed as Sharad Purnima vrat. Kaumudi Utsav is also observed on Sharad Purnima. Kaumudi is the Moon God who is also referred as the brother of Goddess Lakshmi.

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Navratri : The Festival of Nine Nights

Navratri, the Festival of Nine Nights, is celebrated in honor of goddesses Durga, Lakshmi, and Saraswati. The festival is celebrated for nine nights every year in the Hindu month of Ashvin (September-October) although as the dates of the festival are according to the Hindu calendar (which is based on the Moon), the festival may be held for a day more or a day less depending on the calendar. It coincides with the end of the rainy season. This season is considered to be an auspicious one as it is generally associated with the sowing of seeds, and watching new seeds sprout - a sign of prosperity and abundance. Most people consider it the best time of the year to undertake or start new ventures.

This celebration in honour of the goddess, the mother of the world, begins on the first day of Ashvin, and goes on for nine days. The goddess is the personification of Power, or “Shakti”. She is known by many names: “Kali”, “Laxmi”, “Sarasvati”, “Chandi-ka”, “Durga”, “Bhavani”, “Ambika”, “Ashtabhuja” (eight hands). Her main task is to punish the wicked. She is engaged in war, and weapons are in her hands (four, eight, eighteen...) She is sitting on a lion. Her weapons are the “shul” (pike), “chakra” (wheel), “parshu” (axe) and “talvar” (sword). Kali is known as “Mahisha-surmardini”, the slayer of the demon Mahishasur. The fight against the demon begins on the first day until he is defeated on the ninth day.

A different form of the Mother Goddess is worshipped on each day. These nine days are divided and devoted to the Trinity of God worshipped in a female form - three days for Durga (Goddess of Valor) three days for Lakshmi (Goddess of Wealth) and three days for Saraswati (Goddess of Knowledge and Art).

1st - 3rd day of Navratri: On the first day of the Navaratras, a small bed of mud is prepared in the puja room of the house and barley seeds are sown on it. On the tenth day, the shoots are about 3 - 5 inches in length. After the puja, these seedlings are pulled out and given to devotees as a blessing from god. These initial days are dedicated to Durga Maa, the Goddess of power and energy. Her various manifestations, Kumari, Parvati and Kali are all worshipped during these days.

4th - 6th day of Navratri: During these days, Lakshmi Maa, the Goddess of peace and prosperity is worshipped. On the fifth day which is known as Lalita Panchami, it is traditional, to gather and display all literature available in the house, light a lamp or 'diya' to invoke Saraswati Maa, the Goddess of knowledge and art.

7th - 8th day of Navratri: These final days belong to Saraswati Maa who is worshipped to acquire the spiritual knowledge. This in turn will free us from all earthly bondage. But on the 8th day of this colourful festival, yagna (holy fire) is performed. Ghee (clarified butter), kheer (rice pudding) and sesame seeds form the holy offering to Goddess Durga Maa.

The festival of the nine nights is in honour of the goddess, the Divine Power. On the first night the “ghatsthapana” takes place. A vessel of water called “kalash” is put before the image of the goddess, while Vedic verses are recited. During nine days the image of the goddess and the “kalash” must not be touched. This must be accompanied by fasting, or with only one meal a day. An oil lamp must be kept burning throughout. This lamp is called “nandadip”. Every day a garland of fresh flowers is tied before the goddess. Near the water vessel some mud is spread and grains are sown. The grains sprout during the nine days. On Dasara day the bunch of tender plants is put on the clothes. During these nine days the holy book “Durga Saptashati” is read. This book contains the exploits of the goddess. Every day special food is prepared for the goddess. Brahmins, married women and young girls are invited for dinner. At night “arti” is celebrated with great solemnity.

Mahaastami: The day begins with a recital of Sanskrit hymns of devotees,they offer anjali to the goddess. Kumari Puja or the worship of little girls as the mother goddess is a special part of the rituals observed in a number of traditional and household pujas.

Mahanavami: The festival of Navratri culminates in Mahanavami. On this day Kanya Puja is performed. Nine young girls representing the nine forms of Goddess Durga are worshiped. Their feets are washed as a mark of respect for the Goddess and then they are offered food mainly consisting kala chana, halwa and poori. Then after new clothes or gifts by the worshiper. This ritual is performed in most parts of the country.

Vijaya Dashami: After the three days of Puja, in Dashami , in the last day, a tearful farewell is offered to the Goddess. Most of the community pujas postpone the farewell as long as possible and arrange a grand send-off. The images are carried in processions around the locality and finally is immersed in a nearby river or lake. Vijaya Dashami is an event celebrated all over the country.

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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.

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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.

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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).