HINDU FESTIVALS AND SACREDDAYS

PREFACE
On the Dī pā valī (Divā lī ) day we burst crackers recklessly, often
endangering the life and limb of our neighbours, thereby betraying our own inability to
burst the balloons of egoism in our hearts.

During the processions organized in festivals like the Durgā pū jā or the

Gaṇ eś a-caturthī , our young persons boldly exhibit their `dancing' talents without
being aware of how grotesque it looks in the eyes of others. Does it not, perhaps,
unwittingly reveal a bit of the dancing of the six passions in their minds, which they are
unable to control? Then, on the Holi Day, `most unholiest' acts are perpetrated in the
name of a `holy' festival though the burning up of one's lusts and passions is the most
important symbolical aspect of that festival.

The cumulative effect of all these bizarre observances of our festivals and sacred
days is the lowering of our prestige in the eyes of the world and earning the disdain of
others, who, even as it is, may not be our admirers!

These depressing trends, the symptoms of a sick society, compelled some

devotees and admirers of the Ramakrishna Order to exhort us to undertake this work.

The approach to the subject attempted here, in this book, is both theoretical and
practical. On the theoretical side, it tries to give a brief history of the festivals, their
meaning and symbology. On the practical side it deals with the know-how connected
with the conduct of those festivals. A list of some vratas commonly observed, with brief
descriptions, given in chapter six, it is hoped, will enhance the value of the work. The
epilogue contains some reflections, and suggestions for the organizers of these festivals
in public. The appendix will be especially useful to the devotees of the Ramakrishna
tradition.
While writing this book, Sri P. V. Kane's History of Dharmaś ā stra (Vol. 5, pt. 1)

1
and the Festivals in India number of the Vivekananda Kendra Patrika (Vol. 6, no. 1,
1977) proved to be very useful. We are deeply indebted to the authors and editors of
these works.

We are also grateful to Sri Padmavasan of Madras for the cover design and to Sri B. N.
Nataraj of Sri Nithyananda Printers for the excellent printing and get-up of the book.

We earnestly hope that students of Hindu religion and culture will be benefited by this
publication.

Swami Harshananda

2
CONTENTS
Preface
Key to Transliteration and Pronunciation
1. General Introduction
2. Vratas and Utsavas
3. Major Festivals
4. Other Festivals
5. Jayantī s or Birthdays
6. A Few Vratas Commonly Observed
7. Epilogue
Appendix

3
Key to Transliteration and Pronunciation
sounds like
अ, a-o in son, ठ ṭ h-th in ant-hill
आ , ā -a in master, ड ḍ -d in den
इ i-i in if, ढ ḍ h-dh in godhood
ई ī -ee in feel, ण ṇ -n in under
उ u-u in full, त t-t in French
ऊ ū -oo in boot, थ th-th in thumb
ऋ ṛ -somewhat between r and ri, द d-th in then
ध dh-the in breathe
ए e-ay in May, न n-n in not
ऐ ai-y in my, प p-p in pen
ओ o-o in oh, फ ph-ph in loop-hole
औ au-ow in now, ब b-b in bag
क k-k in keen, भ bh-bh in abhor
ख kh-ckh in blockhead, म m-m in mother
ग g-g (hard) in go, य y-y in yard
घ gh-gh in log-hut, र r-r in run
ङ ṅ -ng in singer, ल l-l in luck
च c-ch in chain, व v-v in avert
छ ch-chh in catch him, श ś -sh in reich (German)
ज j-j in judge, ष ṣ -sh in show
झ jh-dgeh in hedgehog, स s-in sun
ञ ñ-n (somewhat) as in French,, ह h-in hot
ट ṭ -t in ten,
॰ ṁ -m in sum, :ḥ -h in half

4
General Introduction

The socio-cultural life of a body of people is shaped by its basic philosophy of

life. For the Hindus, it has always been religion. That is why, Swami Vivekananda was
obliged to declare: `....the Hindu is a peculiar person. He does everything in a religious
manner. He eats religiously; he sleeps religiously; he rises in the morning religiously; he
does good things religiously; and he also does bad things religiously.' (The Complete
Works of Swami Vivekananda, sixth edn., 1977, Vol. 8, p. 205)

Religion, again, has three aspects: philosophy, mythology and rituals. Philosophy
deals with the ultimate questions of life like the existence of God, nature of man,
creation of this world, the goal of life as also the path that leads to it. Mythology tries to
bring these ideas from the dizzy heights of meta-physics down to the ordinary level of
understanding of the common folk through myths and stories, dialogues, similes and
even examples from day-to-day life. However, both these cater rather to the brain than
to the bosom. Here comes the role of rituals. Though designed to reflect the basic
philosophy oflife, they also help to release the energies and emotions through
constructive channels, since they are action-oriented. The Hindu festivals and sacred
days are a very important, even an integral, part of the Hindu religion, especially its
ritual system.

To understand and appreciate the spirit behind the observance of these festivals
and sacred days, a basic knowledge of the concept of the four puruṣ ā rthas (ends of
human life) is necessary. The puruṣ ā rthas are: dharma (righteousness), artha
(wealth), kā ma (fleshly desires) and mokṣ a (liberation from the transmigratory
existence).

The great sages of yore, who evolved this system, conceded the existence and
the need to fulfil the natural instincts of a human being towards the pleasures of `the
here and the now.' Intuiting the power of these instincts, if unbridled, to create chaos
and conflict in the society, they tried to regulate them through dharma, an iron

5
framework of a code of righteous conduct that would regulate these instincts, and yet
allow them to be satisfied too. Controlling these instincts through dharma and by
following further disciplines prescribed by it, a human being can gradually transcend
them, thus rising to higher spiritual aspirations. It is at this juncture that the concept of
mokṣ a appeals to the heart as also the spiritual disciplines needed for the same
voluntarily undertaken.

The Hindu festivals and sacred days, with their twin aspects of vratas and
utsavas, are designed exactly for this purpose of achieving the metamorphosis of the
human being from the mundane to the supramundane levels.

2 Vratas and Utsavas

The word vrata' (`religious vow') is one of the most widely used words in the
Hindu religious and ritualistic literature. Derived from the verbal root vṛ ñ (`to choose'),
it indicates a set of rules and discipline with which one voluntarily binds oneself over a
particular period of time, during which period he undertakes the performance of certain
rituals in order to propitiate the deity and secure from it what he wants. This whole
process, however, should be undertaken with a saṅ kalpa or religious resolve, on an
auspicious day and time, fixed as per the dictates of the Hindu religious almanacs.

The term utsava,' often used with the word vrata,' and sometimes as its
equivalent also, literally means `to cause to go upward'. But in usage, it means a joyous
festive occasion which naturally buoys up the spirits of the participants. If vrata, being of
the nature of tapas or austerity, tends to restrain the spirits, utsava frees it and brightens
it. The two are thus complementary. Hence, invariably, almost every vrata is followed by
an utsava, thus offsetting its rigours and bringing joy and happiness in its train.

An overwhelming majority of the Hindu festivals are not only vratas but also
utsavas, since the latter follow the former without exception.

A classification of these vratas may now be attempted, based on the traditional

6
literature like the purā ṇ as and allied works. If in a vrata, the stress is on physical
austerity like fasting, it is a `kā yika-vrata,' a vrata pertaining to the body. If the stress is
on speaking the truth and reciting the scriptures, both being a function of the organ of
speech, it is called vā cika-vrata' or vrata pertaining to speech. If on the other hand, the
emphasis is on controlling the mind, by controlling the passions and prejudices that
arise in it, it is a `mā nasa-vrata' or vrata pertaining to the mind. However, it should be
noted that all these three disciplines are almost always present in every vrata.

The second classification is based on time. A vrata to be performed just for a

dina or day is a dinavrata;' one lasting for a vā ra or a pakṣ a (week or fortnight) is a
`vā ravrata' or a pakṣ avrata;' one to be undertaken on a particular tithi (a day
according to the lunar calendar) or when a particular nakṣ atra (asterism) is on the
ascendant, is respectively called a `tithivrata' or nakṣ atravrata'. Most of the vratas now
in vogue are based on the tithis of the lunar calendar.

The third classification is according to the deity (an aspect of God) worshipped;
for instance, Svarṇ a-gaurī vrata or Varasiddhivinā yakavrata or Satya-
nā rā yaṇ avrata (dedicated respectively to the deities Gaurī , Gaṇ apati and
Satyanā rā yaṇ a).

The fourth classification is based on for whom it is meant: those specially

recommended for women are `strī vratas;' for kṣ attriyas (warrior-class),
kṣ attriyavratas' and so on.

Who are the persons eligible to perform a vrata? Anyone who has faith in it and
wishes to perform it as per the rules, even if he be a mleccha (alien)! Whereas the
Vedic sacrifices were strictly restricted to the men of the three upper castes (called
dvijas), the doors of the vratas were thrown open to one and all, thus bringing ritualistic
Hinduism to especially the lower castes and women, who had been denied that privilege
for centuries. Historically speaking, this might have been a master-stroke devised by the
liberal-minded religious leaders of the Hindu society to prevent the exodus of their flock

7
to the Jaina and the Buddhist folds, which were singularly free from the labyrinth of
rituals and offered a simple religion of ethical conduct.

Though the rules concerning the vratas had been very much liberalized to
embrace as large a segment of the society as possible, there had to be some rules
guiding the whole process in order to protect and preserve the sanctity of the ritual
system itself. These may be summarized as follows: During the period of the
observance of a vrata, one should keep one's person clean and pure, observe celibacy,
speak the truth, practise forbearance, avoid non-vegetarian foods and scrupulously
perform all the rituals connected with it. Once a vrata is undertaken, it should never be
left unfinished nor a new one started before completing it. But, one should never start
the observance while in aś auca (ceremonial impurity brought about by birth or death in
one's family). Persons too old or too sick, can get the vrata performed for them by the
close relatives if they are willing. Women are advised to take the permission of * their
father or husband or son. Once the decision is taken to perform a vrata, the actual
commencement should be made only as per the auspicious time, place and mode laid
down by the books.

Generally, the performance of almost all the vratas starts in the early morning.
The votary has to get up in the brā hmamuhū rta (almost an hour before sunrise), have
his ablutions and bath, complete the usual daily rituals like the sandhyā (worship of
God as the immanent power in the sun) and worship of the family deity and then, start
the vrata with the saṅ kalpa.

The saṅ kalpa or religious resolve is the most essential, and even compulsory,
part of the vrata. Sans it, the whole rite gets nullified. Though the mantras for saṅ kalpa
vary from vrata to vrata, the general context and pattern are almost identical. The
performer has to mention his name, the year, month, day and date, the purpose of the
vrata, the deity he is propitiating as also the special discipline (if any) he will follow. This
is done ceremonially with a little water taken in the palm of the hand.

8
The total number of vratas and utsavas listed by the largest of the published works-
Caturvarga-cintā maṇ i of Hemā dri (13th century)-comes to about 700. However, most
of these are less known individual vratas.

An account of the well-known and popular festivals may now be given, followed
by the others, later.

3 Major Festivals

It is rather difficult to classify the Hindu festivals into major ones and minor ones.
A day, considered as extremely auspicious from the astrological point of view-as for
instance, Akṣ ayyatṛ tī yā or Balipā ḍ -yamī -may not be celebrated with pomp and
gaity. A festival, like the Holi, though extremely popular, does not have much
astrological significance. It is only a spring festival of revelry. However, the norm
adopted here for grouping a particular festival as a major one, is its popularity and
widespread celebration, though astrological and religious significance too are taken
note of. While listing the festivals for a detailed treatment, chronological order as per the
lunar calendars has been followed.* Relevant additional information is provided
wherever needed.

1. Cā ndramā na Yugā di (Caitra ś ukla pratipad) :

The arrival of the New Year is a great event that is duly celebrated by the people
of all religions and cultures, all over the world. The most widely accepted New Year's
Day among the Hindus is the first day of the bright half of the month of Caitra (March-
April). It is one of the 3days considered to be extremely auspicious, the others being
Vijaya-daś amī , Balipratipadā , and Akṣ ayyatṛ tī yā . Brahmā , the Creator, is said
to have created this world on this day and the reckoning of time begun from the sunrise
of this day. Hence the name `yugā di' (beginning of an era or epoch). Emperor
Ś ā lī vā hana (circa A.D.79) is believed to have been crowned on this day.
Consequently this era is called the Ś aka Era or the Ś ā lī vā hana Ś aka.

9
Paś cā ttā pa or repentance for the evil deeds committed during the past year-whether
knowingly or unknowingly-prayers for forgiveness, performance of mahā ś ā nti rites to
ward off all future evils or misfortune, worship of the presiding deity of the year as
indicated by the day of the week on which the yugā di falls*, worship of Brahmā , the
Creator, with all the upacā ras (items showing honour), worship to other deities, to units
of time and nakṣ atras or asterisms and finally to Viṣ ṇ u-are the religious rites
specially recommended. Brā hmaṇ as of learning and good character have to be
honoured on this day by feeding them with food and offering gifts of money, water-pot
and a copy of the new pañcā ṅ ga almanac). One should also listen to the reading of
that pañcā ṅ ga by the family priest.

Taking bath after anointing the body with oil (called abhyañjanasnā na' or `oil-
bath' in the Indian English), wearing new clothes, decorating the house, eating a mixture
of tender neem leaves and jaggery followed by a sumptuous feast, giving presents to
servants and dependents-these are the social aspects of the celebration.

Listening to the forecasts given in the pañcā ṅ ga can help one to prepare
himself for facing the untoward incidents or circumstances. Eating the mixture of the
bitter neem leaves along with the sweet jaggery is supposed to be good for health and
also an antidote for the illnesses common in the spring season. Taken in a symbolic
sense, it can psychologically prepare one to be equanimous under all circumstances of
life, whether bringing pain or pleasure, since the new year may not be much different
from the previous one!

Cā ndramā na Yugā di is observed widely as the New Year's Day in Andhra

Pradesh, Karnataka and Maharashtra. In some parts of the country, especially in
Maharashtra, a long bamboo is decorated with a silk cloth and a silver or copper vessel
is put over it. A garland of sweets and neem leaves is tied at the upper end. This is
called guḍ hi.' This is then worshipped and hoisted on the terrace of the house. It is
taken down after sunset and the sweets and neem leaves are distributed among all,

10
especially the children, to be consumed as prasā da or consecrated food. Because of
this custom of raising the guḍ hi on the paḍ hvā (or pratipad) day, the day (Yugā di)
itself is christened as `Guḍ hi Paḍ vā .' According to one belief, this is actually a flag-
hoisting ceremony to commemorate the killing of Vā lī , the monkey chief of
Kiṣ kindhā , by Ś rī Rā ma on this day.

Yugā di is also the first day of the nine-day-Vasantanavarā tra dedicated to the
worship of the Divine Mother Durgā . Why there are two Navarā tras, one in Vasanta
ṛ tu (spring) and the other in Ś aradṛ tu (autumn), is a matter of conjecture. It is
possible that the two festivals became popular due to the fact of the spring crops and
the autumn crops being ready at these times. However, celebration of the
Vasantanavarā tra has almost been given up in favour of Ś arannavarā tra.

The commencement of the New Year differs in some places. In Tamil Nadu and Kerala,
following the solar calendar, it starts generally on the 14th April (first day of the month
Cittirai). In Bengal, it is Pahalā Vaiś ā kh,' falling mostly on the 15th of April. In other
places like Gujarat it is on the Balipā ḍ yamī day (Kā rttī ka ś ukla pratipad).

2. Rā ma Navamī
Navamī (Caitra ś ukla navamī
navamī ):

Eight days after Yugā di or on the ninth day of the bright half of the month of
Caitra, falls the birthday of Ś rī Rā ma, one of the two most popular and highly
revered incarnations of Lord Viṣ ṇ u. He is said to have been born at noon.

The Rā manavamī -vrata is nitya or compulsory for the devotees of Rā ma and

optional for others. One of the highly eulogized vratas in the Hindu calendar, it can
destroy one's sins and also confer even mukti or liberation.

Actually the vrata commences from the previous night itself with fasting. On the
navamī day also the votary has to continue fasting, perform worship and homa to
Rā ma in an image installed in a specially prepared shrine, do japa of Rā mamantra

11
and keep vigil in the night. After the completion of the vrata he has to donate the image
to the ā cā rya (a learned brā hmaṇ a well-versed in the rite) along with other gifts
made liberally.

In the modern days gifting the image of Rā ma is extremely rare. Fasting is done
by the more orthodox persons only. However, people do assemble in very large
numbers in Rā ma temples and enthusiastically participate in the festivities there.
Pā rā yaṇ a or ceremonial recitation of the Rā mā yaṇ a (usually spread over the nine
days from Yugā di), arranging religio-cultural programmes like Harikathā (musical
discourse on mythological stories) and classical music or devotional songs are quite
common.

Celebrations at places associated with Rā ma, like Ayodhyā in Uttar Pradesh

and Rā meś varam in Tamil Nadu attract thousands of devotees.

3. Gurupū
Gurupū rṇ imā
imā (ā ṣ ā ḍ ha pū
pū rṇ imā
imā ):

Kṛ ṣ ṇ a Dvaipā yana, better known as Vyā sa-maharṣ i, did yeomen service

to the cause of Vedic studies by gathering all the Vedic hymns extant during his times,
dividing them into four parts based on their use in the sacrificial rites and teaching them
to his four chief disciples Paila, Vaiś ampā yana, Jaimini and Sumantu. It was this
dividing and editing of the Vedas that earned him the honorific ‘ Vyā sa' (vyas to
divide, to edit). Since he thus occupies the place of a great guru or preceptor, his
birthday- ā ṣ ā ḍ hapū rṇ imā , full moon day in the month of ā ṣ ā ḍ ha, generally in
July-is known as `Vyā sa-pū rṇ imā ' or `Gurupū rṇ imā '. The day is considered as
sacred, not only to the sannyā sins ascetics) but also to the students of Vedic studies.

Since the guru or ā cā rya or the preceptor occupies a very exalted place in
Hindu religious traditions, Gurupū rṇ imā is sacred to one and all. On this day people
are expected to worship or honour their gurus or teachers, especially the spiritual
preceptors.

12
 In the olden days, sannyā sins used to lead an itinerant life. Since this was not
possible in the four months of the rainy season (ā ṣ ā ḍ ha to Kā rttī ka,
corresponding to July-October), they were permitted to stay at one place during this
period. This was technically called `Cā turmā sya,' meaning `the religious rite to be
observed during the period of the four months'.

The Cā turmā syavrata started on the Guru-pū rṇ imā day with the worship of
Vyā sa, one's own guru and beginning of scriptural studies including their exposition to
those that seek knowledge. The laity were expected to take advantage of this
opportunity to serve the sannyā sins and get instructions from them about religion and
spiritual values.

In the Vedic period, there were sacrifices known as Cā turmā syas. They were
the three sacrifices Vaiś vadeva, Varuṇ apraghā sa and Sā kamedha performed at
four-monthly intervals. This Cā turmā sya started with the performance of the
Varuṇ apraghā sa on the ā ṣ ā ḍ hapū rṇ imā day, the other two being done on
Kā rttī kapū rṇ imā Sā kamedha) and Caitra-pū rṇ imā Vaiś vadeva) days. The
yajamā na or performer (of these sacrifices) was ordained to observe certain disciplines
during this period, such as sleeping on the ground, avoiding luxurious food and bodily
decorations, observing continence and so on.

When, over the centuries, there was a gradual metamorphosis of the Vedic
sacrificial rites into temple rites and pū jā s or worship of the deity at home, the Vedic
Cā turmā sya might have quietly assumed the form of the Cā turmā syavrata of the
purā ṇ as, which is prevalent even now. This vrata which is open to all, commences
from the Gurupū rṇ imā day. It is spread over the period of four months up to
Kā rttī ka- pū rṇ imā . During this period, the performer had to abjure many comforts
and good things of life like sleeping on a cot, consuming tasty foods (especially honey,
milk, curds and vegetables) and so on. The vrata was to be concluded by worshipping
God, feeding the brā hmaṇ as and giving them gifts according to one's capacity. This

13
Cā turmā syavrata was declared to be capable of conferring many favours pertaining to
this life like good food, beauty, intelligence, progeny and so on.

4.Janmā
4.Janmā ṣ ṭ amī
amī (Ś rā vaṇ
vaṇ a kṛ
kṛ ṣ ṇ a aṣ
aṣ ṭ amī
amī )

Janmā ṣ ṭ amī or Ś rī Kṛ ṣ ṇ a-janmā ṣ tamī is perhaps the most popular

and the most widely celebrated festival all over India as also among the Hindus living
abroad. The very fact that the word
`Janmā ṣ ṭ amī ' which has no reference to Kṛ ṣ ṇ a at all, means the
birthday of Ś rī Kṛ ṣ ṇ a, is a proof of this.

Ś rī Kṛ ṣ ṇ a, like Ś rī Rā ma, incarnation of Lord Viṣ ṇ u, has been

commanding the love and affection, reverence and devotion, of millions of Hindus for
millennia.

The problem of the historicity of Kṛ ṣ ṇ a, discussed by erudite scholars over

the centuries, is not at all relevant to our study and exposition of the Kṛ ṣ ṇ a festival
here.* If a `person' or a `personality' has succeeded in capturing the psyche and ethos
of an entire nation for numberless years, he is certainly the maker and shaper of history
and not just a poor historical entity!

The birthday of Ś rī Kṛ ṣ ṇ a, though mentioned as Ś rā vaṇ a

Kṛ ṣ ṇ ā ṣ ṭ amī (associated with the Rohiṇ ī nakṣ atra, the 4th asterism,
comprising five stars) is sometimes assigned to the month Bhā drapada or even to
other months and dates, which may be assumed to refer to some older traditions. The
date given here (eighth day in the dark fortnight in the month of Ś rā vaṇ a, usually in
August/September) is now the universally accepted one.

If the aṣ ṭ amī tithi and the Rohiṇ ī nakṣ atra occur on the same day, it is
doubly sacred and the vrata is observed only for one day. Otherwise, it is to be
observed on the aṣ ṭ amī day only. If both are spread over two days, the latter day is

14
chosen for the observance.

Since Kṛ ṣ ṇ a was born at midnight, the observance of the vrata commences at

midnight. Fasting, keeping vigil the whole night, worship of Lord Kṛ ṣ ṇ a, repeating or
listening to the recitations from the Bhā gavata or hymns of praise on Kṛ ṣ ṇ a's story
and exploits, and, pā raṇ ā (ceremonial breaking of the fast)-these are the main items
in the Janmā ṣ ṭ amī vrata. The saṅ kalpa mantra may mention the reward one
wants (if the vrata is observed as kā mya or with desire) or it can be done for self-
purification.

Some works giving more detailed instructions about the vrata advise the
performer to devise a temporary sū tikā gṛ ha or delivery room! This caters to the
popular sentiments even as the creche in Christianity does. The pū jā includes the
performance of certain sacraments to be done at the birth of a child like the jā takarma,
and nā makaraṇ a or the naming ceremony.

Generally, the Rohiṇ ī nakṣ atra falls on the next day which is observed as
Jayantī or Ś rī Kṛ ṣ ṇ a Jayantī . It may be observed either as a vrata or as an
utsava, a festival, the latter being the rule.

Coming to the social aspects of the celebrations: In some parts of the country like
Maharashtra, boys and common folk hang up pots full of curds and buttermilk, play
underneath them, and get drenched by the curds and buttermilk running out of the holes
made by the boys, in typical Kṛ ṣ ṇ a fashion! In some of the South Indian homes,
some of the eatables prepared for the occasion, are hung on a frame at the top of the
maṇ ḍ apa (temporary shrine structure) and distributed among the devotees, especially
the children, after the festivities.

The celebrations are held on a grand scale in all the Kṛ ṣ ṇ a temples,

especially the ones in Vṛ ndā ban, Mathurā (in Uttar Pradesh) and Dvā rakā (in
Gujarat). Processions with Kṛ ṣ ṇ a images in cradles are a common sight.

15
5. Gaṇ
Gaṇ eś a Caturthī
Caturthī (Bhā
(Bhā drapada ś ukla caturthī
caturthī ):

Gaṇ eś a or Gaṇ apati, the elephant-faced god, is an extremely popular deity,

not only with the masses but also with the classes. Being Vighneś vara-Lord of and
destroyer of obstacles-he is eagerly sought by the classes. The masses try to propitiate
him to fulfill their needs, since he is `Varada' and `Siddhida,' the giver of boons and
success in undertakings. No venture can be started without worshipping him first. He is
also the god of knowledge and wisdom as well as literature and fine-arts. Hence the
supreme importance of the Gaṇ eś acaturthī -vrata.

The purā ṇ as are replete with his stories, that describe his origin or adventures,
or that contain philosophical disquisitions delving into his symbology. Pundits have been
battling over the years to solve the riddles concerning the origin or evolution of the
enigmatic deity.* We are however interested in harnessing his grace and powers for the
benefit of the devotees by describing some relevant details concerning the vrata which
has been so highly extolled in the Hindu religious works.

The main time for the performance of pū jā to Gaṇ eś a on this sacred day is
noon. A clay image, beautifully painted, is to be brought and installed on a suitable altar,
and decorated. After the usual preliminary rites, prā ṇ apratiṣ ṭ hā (`infusing life into
the image' or `invoking the presence of the deity into the image') has to be done with
appropriate mantras. This should be followed by worship with sixteen upacā ras or
modes of showing honour. Offering of dū rvā (grass) tendrils and modaka (a kind of
sweet supposed to be dear to Gaṇ eś a), twenty-one in number, is a very important
part of this pū jā . This may symbolically teach us that we have to offer in all humility
(represented by the dū rvā grass), all the good things of life that give us pleasure and
happiness (represented by the modaka; `modaka' literally means `that which gives us
joy'). The number 21 may stand for the 21 items in our person viz., jñā nendriyas or the
five organs of perception, karmendriyas or the five organs of action, the five prā ṇ as or
vital airs, the five bhū tas or elements and the mind. Thus the pū jā can teach us total

16
dedication and surrender at the feet of Lord Gaṇ eś a, who is none other than the
Highest Brahman or the Absolute in that form. The image has to be ceremonially
immersed in water after the completion of the vrata.

In modern times, the image is kept and worshipped for 1 1/2 days or 2 to 7 days
or even up to Anantacaturdaś ī (14th day of bright half of Bhā drapada) before
immersing. It is taken in a procession for the immersion which is done in a well or a tank
or a river or the sea.

There is a widespread popular belief that if one sees the moon on the Gaṇ eś a
Caturthī day, he will be falsely charged with the commission of a theft or a similar
crime. The story of Ś rī Kṛ ṣ ṇ a being thus implicated in the theft of the famous gold-
yielding gem (syamantaka) belonging to the Yā dava chieftain Satrā jit is cited as an
example. (This story appears in the Mahā bhā rata as also in several purā ṇ as such
as Vā yu, Matsya, Viṣ ṇ u and Bhā gavata.) The problem has also been `solved' by
these works, by recommending to such inadvertent `offenders' the recitation of a
mantra* over some water and drinking it.

One more Gaṇ eś a Caturthī is mentioned in some purā ṇ as, as falling on

Mā gha ś ukla caturthī . But it is not being observed now.

6. Ś arannavar
arannavarā
varā tra and Vijayadaś
Vijayadaś amī
amī (ā ś vayuja or ā ś vina ś ukla pratipad up to
ś ukla navamī
navamī and daś
daś amī
amī ):

`Navarā tram' means a period of nine nights, or for that matter, a period of nine
days. Two Navarā tras are mentioned in the purā ṇ as and dharmaś ā stras, as being
highly auspicious for the worship of Ś akti or the Divine Mother Durgā . They are:
Vasanta-navarā tra, the first nine days in the Vasanta ṛ tu or spring, from Caitra ś ukla
pratipad up to navamī Ś arannavarā tra, the first nine days in the Ś aradṛ tu or
autumn, from ā ś vayuja ś ukla pratipad to navamī . However, in practice, the
celebration of the former has yielded its place almost completely to the latter.

17
 Though this Navarā tra is celebrated all over the country in some form or the
other, it is the Durgotsava or the festival of Mother Durgā that steals the show. Hence
this will be considered first. As regards the antiquity of Durgā worship, it might have
existed even by the beginning of the Christian era.

The worship of God as Ś akti (Supreme Power) and as Devī (Divine Mother,
Mother of the Universe) is as old as the Ṛ gveda itself. Over the centuries it has grown
into a formidable cult with its own philosophy, myths and rituals. The Durgā pū jā is
undoubtedly the most important festival of this religious tradition.

As in the case of many other important vratas and utsavas, the Durgotsava is
both nitya (compulsory) and kā mya (optional). It may be performed for nine days or just
three days (from ā ś vayuja ś ukla saptamī to navamī ). Those who want to
celebrate it just for a day, can do so either on the aṣ ṭ amī or on the navamī day.
It is interesting to note that the various gods of the Hindu pantheon, including Viṣ ṇ u,
are described as going to sleep for a period of four months (ā ṣ ā ḍ ha to Kā rttī ka).
That the rainy season spread over this four-month period gave little scope to movement
and activity or that the sun gave very little light to the Vedic ā ryans living the northern
latitudes, may have been the origin of this myth.

Be that as it may, since Mother Durgā who went to bed on ā ṣ ā ḍ ha ś ukla

aṣ ṭ amī , is still sleeping at the time the Durgotsava is planned to be celebrated, she
has to be woken up first! This is called `bodhana' and is done on the evening of
ā ś vayuja ś ukla ṣ aṣ ṭ hī . A ghaṭ a or kalaś a (a pot with water containing
sandalwood paste, dū rvā grass, leaves of five trees like mango, clay from seven
places, fruit etc.) is established under a bilva tree (Aegle marmelos), the mantras of
bodhana or awakening are uttered, and the bilva tree itself is worshipped as Mother
Durgā . A second ghaṭ a is also established there itself. Next morning (i.e., on the
saptamī day), a small branch of that bilva tree is cut, placed in the second ghaṭ a and
ceremonially carried to the hall of worship where the clay image has already been

18
established, and kept at its feet. After prā ṇ apratiṣ ṭ hā , a detailed worship is done to
the ghaṭ a (in the presence of the image) with sixteen upacā ras, followed by homa
(sacrifice in a duly consecrated fire).

The story goes that when Durgā (or Pā rvatī ) came to her mother's house
from her husband's home, it was late evening. So, she decided not to disturb her
parents and spent the whole night under a bilva tree near the house. The ritual
described above is symbolic of this.

The pū jas done on the aṣ ṭ amī and navamī days are practically identical
with the saptamī pū jā . On all the days, snā na or bath is given to the sword or the
mirror kept in front of the image reflecting it. Again, on all the days, ceremonial recitation
of the famous work Devī mā hā tmya (also known as Ś rī Caṇ ḍ ī an
Durgā saptaś atī ) is arranged at a suitable place in the worship hall. This recitation,
especially on such holy days, is considered to confer great benefits on the performer of
the pū jā .

Part of the aś ṭ amī pū jā is the Kumarī pū jā , worship of a girl-child in the

age-group of 2 to 10. She should be a healthy child unblemished in body and
appearance. She is to be worshipped as the embodiment of the Devī or goddess
herself.

Another important ritual is the Sandhipū jā , performed at the junction of the two
tithis, aṣ ṭ amī and navamī . The Devī along with the Yoginī s (various
emanations of the Devī , 64 in all) is to be worshipped then. A bali (sacrifice) is also to
be given.
Though animal sacrifice has existed as part of Durgā pū jā , it is relegated as
ā masic (bad or evil), fit for people of lower culture and evolution.

On the early morning of daś amī , the tenth day, the visarjanapū jā (worship
signifying a send-off to the goddess) is done, symbolically withdrawing the deity from

19
the image into one's own heart. In the evening, after a simple ā rati (waving of light) the
image is taken in a grand procession and immersed in a tank or a river or the sea. Much
revelry is seen during the procession and afterwards, in the manner of the festivities of
Ś abaras (mountain tribes or barbarian tribes). In this Ś abarotsava, as it is called, all
people irrespective of their social status, were expected to join, probably emphasizing
that all were equal before the Mother of all.

The evening of Vijayadaś amī , after the immersion of the Durgā image, is an
occasion of great joy for the people who meet their friends and relatives and warmly
greet them.

The Durgotsava described till now as the biggest festival, is mainly celebrated in
Bengal, Bihar and Assam. However, now-a-days, it is being celebrated in the urban
areas of almost all parts of the country, thanks to the concentration of the Bengali
population there.

Celebration of the Navarā tra festival varies from place to place in other parts of
the country. In South India, goddess Sarasvatī is worshipped on the saptamī day
and Durgā on the aṣ ṭ amī . The worship is done in the picture and not in clay
images as in Bengal. The navamī day, called `Mahā navamī ', is celebrated as
ā yudhapū jā , the instruments and implements that help us to earn our livelihood being
worshipped then. This is akin to the Viś vakarmapū jā performed in the North, on the
Bhā drapada ś ukla saptamī day. In almost all the homes, there will be display of
dollswith decorations. This is a special attraction for children.

In several parts of North India, especially in the Hindi belt, Navarā tra is
celebrated as Rā malī lā . Recitations from the Rā mā yaṇ a, enacting plays based
on the several episodes of the epic and processions culminating in the burning of the
effigies of Rā vaṇ a, Kumbhakarṇ a and Meghanā da on the daś amī day (also
called Vijayadaś amī ) are the salient features of these celebrations.

20
In the Mysore City of Karnataka, the Dasara festival celebrated during the Navarā tra,
has been very famous. It was a royal festival celebrated by the Mahā rā jā (King) of
Mysore, ending with a grand procession on the Vijayadaś amī day.

Now-a-days, an image of Cā muṇ ḍ eś varī (an aspect of Durgā ) is taken out

in procession.

The tenth day, just after the Navarā tra festival, called Vijayadaś amī or just
Vijayā , is an important festival day. Being contiguous to the Navarā tra and often
considered as the culmination of the same, it has practically become a part of that. It is,
as already stated, one of the 3 days considered to be extremely auspicious in the
Hindu calendar. It is on this day that Ś rī Rā ma killed Rā vaṇ a and got victory in the
battle. Hence the name Vijayadaś amī . According to the Bengali traditions, he woke
up Mother Durgā during the Navarā tra, worshipped her on all the days, set out on the
Vijayadaś amī day after worshipping the ś amī vṛ kṣ a (Prosopis Spicigera) to
conquer Rā vaṇ a and attained victory after killing him. Hence, the ś amī tree has
become a symbol of victory in undertakings. Even now, people send its leaves to one
another as a mark of wishing success in life, on this occasion. The tradition of
worshipping Durgā during ā ś vayuja (ā ś vina) instead of during Caitra, seems to
have had its origin in this.

Dī pā valī
valī (ā ś vayuja kṛ
kṛ ṣ ṇ a caturdasī
caturdasī to Kā rttī
rttī ka ś ukla
ukla dvitī
dvitī yā ):

Being a festival of lights, decorative illuminations and fireworks, Dī pā valī or

Divā lī is perhaps the most popular of all the Hindu festivals, bringing joy to the young
and old alike. It is celebrated very widely throughout India and among the Hindus settled
abroad.

It is very difficult to trace its origin and development. According to some scholars
it was already a well-known festival by the time of the Bhaviṣ yottara Purā ṇ a said to
be composed before A.D. 1000.

21
 In some works it has been called as `Kaumudī Utsava,' `a festival in which
people find delight on this earth among themselves'.

Dī pā valī proper is of three days' duration; and with the addition of dvitī yā ,
it is spread over four days. It normally falls during the last part of October and the early
part of November. The first day ā ś vayuja kṛ ṣ ṇ a caturdaś ī , is called
Narakacaturdaś ī '. Originally, the celebration of this day may have been aimed at
escaping from naraka or hell, by propitiating Yama, the god of death and hell. But later,
it seems to have been associated with Kṛ ṣ ṇ a's killing of the demon Narakā sura, the
king of Prā gjyotiṣ apura (modern Assam). On this day one is advised to take an oil-
bath at dawn, pray for the destruction of one's sins, offer tarpaṇ a (satiation with handful
of water mixed with sesame) to Yama and light a lamp to Naraka. After a sumptuous
feast with fourteen kinds of vegetables (since the festival starts from the 14th day), rows
of lamps should be lighted in the evening illuminating all parts of one's house. Temples
and public places too should be illuminated in the same way. Some religious texts
suggest that the day should be spent in fasting and that food can be taken only at night.

In Bengal, Kā lī is worshipped on this day in clay image, instead of Lakṣ mī ,

throughout the night. Hence this day is named Kā lī pū jā day or festival.

The next day, amā vā syā , is said to be the darkest day of the year. Oil-bath,
worship of Lakṣ mī , the goddess of wealth and prosperity, offerings to the pitṛ s or
departed manes, feeding of brā hmaṇ as and fasting by day are the main items of the
rite on this day. Lighting of lamps and general illumination should continue as on the
previous day. Since this is a day specially dedicated to Lakṣ mī and since there is
every chance of Alakṣ mī (the inauspicious goddess, the opposite of Lakṣ mī )
peeping in to ruin one's prosperity, women of the town or village are asked to create a
terrible noise by beating drums and winnowing baskets around midnight !

In other parts of India, this is traders' day. They adore Lakṣ mī , worship their

22
account books, open the new account books, invite friends, customers and other traders
and give them ā mbū la (betel leaf with betel nuts) and sweets.

Next day-Kā rttī ka ś ukla pratipad-is known as `Balipratipadā ' or

`Balipā ḍ yamī '. It is one of the 3 days considered as most auspicious in the Hindu
almanacs. Though there is unanimity in assigning great auspiciousness to
Cā ndramā na Yugā di and Vijayadaś amī , there are differences of opinion regarding
the third. Some give that privilege to

Balipratipadā while others do so to Akṣ ayyatṛ tī yā . The left over day

becomes the !

Worship of Bali (the powerful king of the asuras who was vanquished and
pushed into the pā tā la or the nether world by Viṣ ṇ u as the incarnation Vā mana) at
night, especially by the king, is the most important rite of this day. One should also keep
awake thewhole night spending the time in seeing religious dramas. Gifts made on this
day bring inexhaustible fruits.

On all the three or four days of the Dī pā valī festival, the skies are rent
asunder by the terrific sounds of bursting crackers. This bursting of crackers seems to
be a universal practice all over the country. It may signify not only the expression of
one's joy but also the destruction of evil personified by demons like Narakā sura.

Balipratipadā is also called `Dyū tapratipadā '. `Dyū ta' means gambling. There
is a curious (or queer?) direction in the Brahmapurā ṇ a, issued to those observing this
day, to gamble! It seems that on this day Pā rvatī defeated Ś aṅ kara in a game of
dice and that she became very happy whereas Ś aṅ kara was distraught with sorrow.
(This scene has been shown in the Ellora cave no. 21.) Hence those that win in the
gambling on this day will be happy throughout the year, the opposite being the case of
those that lose! This temptation naturally makes people-even today-to gamble
recklessly.* May be that the writers of these purā ṇ as wanted the flock not to gamble

23
for the rest of the year! This is perhaps better than our modern contrivances like
`Courtesy Week' wherein people think that they need not be courteous for the remaining
part of the year!

Some more observances prescribed during the celebration of the Balipratipadā

may now be given. They are: worship of cows and bulls, worship of the Govardhana hill,
tying of Mā rgapā lī and ā rati to menfolk by the womenfolk of the family.
Cows and bulls should be decorated, worshipped and fed well. Cows must not be
milked that day and bulls must not be made to work. Obviously this is a way of
expressing one's gratitude to those animals which do so much for us.

Next is the worship of the Govardhana hill. The `hill' is prepared either out of
cow-dung or out of anna (cooked rice) and other cooked food. This latter, as also its
worship, is called `Annakū ṭ a'. An image or a picture of Bā lagopā la (boy Kṛ ṣ ṇ a)
is also kept with it and worship is offered with 16 upacā ras. The mantras used
expressly refer to the protection that Bā lakṛ ṣ ṇ a gave to the people by lifting up the
Govardhana hill and sheltering them beneath it.

Mā rgapā lī (`protectress of the road') is a rope of kuś a grass and is tied to a

pole on one side and a tree on the other, in the afternoon. All people including the king
and the brā hmaṇ as bow down before it and pass under it. It is perhaps the `goddess
of the road,' whose grace is needed to keep the town safe and also for safety during
journeys. This is then followed by a tug of war between the men of the royal families
and the common folk. If the common folk win, it is said to be good for the king and the
country. Obviously, this is a symbolic way of expressing the simple truth that the ruler
can be successful and the country well-ruled only when the people have a say in the
affairs of the State.

Next comes the festival of Yamadvitī yā or Bhrā tṛ dvitī yā (Kā rttī ka

ś ukla dvitī yā ). According to an ancient legend, Yama, the god of death and hell, and
the river goddess Yamunā , were brother and sister. On this day of Kā rttī ka ś ukla

24
dvitī yā , goddess Yamunā is said to have invited her brother Yama to her house for
dinner and honoured him. Hence, this day has become a day of reunion of brothers and
sisters. Brothers are invited by the sisters to their houses and sumptuously fed. The
former give presents to the latter. Since there is separation of the sisters after their
marriage, from their parents and brothers, and may live in far off places or may not meet
for a long time, this festival

provides for a much-needed opportunity for a get-together.

Sometimes, the sisters worship god Yama and pray to him for the longevity of their
brothers. People living on the banks of the Yamunā river, do not miss taking bath in the
river on this day. In some places there is a melā (fair) on the banks of the river.

8. Mahā
Mahā ś ivarā
ivarā tri (Mā
(Mā gha kṛ
kṛ ṣ ṇ a caturdaś
caturdaś ī ):

The deity Rudra-Ś iva is as old as the Ṛ gveda. The Ś iva cult and Ś aivism are
of hoary antiquity. Hence religious observances on the days considered dear to Ś iva,
must have been existing since the ancient days.

The 14th day of the dark half of every month- kṛ ṣ ṇ a caturdaś ī -is called
`Ś ivarā tri' or `Mā sa- ś ivarā tri'. The one in the month of Mā gha (February- March)
is christened `Mahā ś ivarā tri,' since it is the greatest of all.

In several purā ṇ as like the Skā nda, Padma and Garuḍ a, there are stories
and passages of hyperbolic eulogy of this Mahā ś ivarā tri-vrata. One of the common
stories is how a niṣ ā da or a kirā ta (a hunter or an aborigine) who `observed' the vrata
on the Mahā - ś ivarā tri day unknowingly, out of the force of circum- stances, by
fasting, keeping vigil and bathing a Ś ivaliṅ ga (the emblem of Ś iva) with water, was
taken to the world of Ś iva. How much more would the benefit be, if it is observed
knowingly, with devotion!- This seems to be the burden of such stories.
Of all the major Hindu festivals, Mahā ś ivarā tri is the only one wherein the austerity
part (as signified by the very word `vrata') is predominant. There is practically no

25
festivity, revelry or gaiety in its observance, the whole thing being one of continuous
solemnity. This is but natural since Ś iva is the god of the ascetics, the very incarnation
of vairā gya or renunciation!

About the origin of Mahā ś ivarā tri, there are several myths. When Brahmā
(the fourfaced god of creation) and Viṣ ṇ u were disputing each other's greatness to
establish their own supremacy, a huge liṅ ga or pillar of fire appeared suddenly
between them and a voice from the void declared that he who would find the extremities
of this liṅ ga would be considered the greater one. Neither of them succeeded and were
hence obliged to accept the greatness or Ś iva who had manifested as that pillar of
light.
This was the origin of Ś ivaliṅ ga and Mahā ś ivarā tri.

According to the second myth, Mahā ś ivarā tri is the day on which Ś iva
Mahā deva, drank the Hā lā hala poison that emerged out of the milky ocean
(kṣ ī rasā gara) when it was being churned by the devas and the dā navas (gods and
demons), and thus saved the worlds from destruction. A third myth attributes its
greatness to its being the day of marriage of Ś iva with Pā rvatī , the daughter of the
mountain king Himā laya. A fourth myth describes this day as the day on which Lord
Ś iva, out of joy, burst forth into a great dance which has since been known as
Ś ivatā ṇ ḍ ava-nṛ tya.

This vrata is open to all human beings. The basic disciplines to be kept up on this
day are: ahiṁ sā (non-injury), satya (speaking the truth), brahmacarya (continence),
dayā (compassion), kṣ amā (forgiveness) and anasū yatā (absence of jealousy).
Fasting is one of the most essential aspects of this vrata. So also jā garaṇ a or keeping
vigil in the night. Worship of Ś iva throughout the night, bathing the ś ivaliṅ ga with
pañcā mṛ ta (five tasty things-milk, curds, ghee, sugar and honey), homa, japa of the
mū lamantra (basic mantra, viz., oṁ namaś ś ivā ya) and prayer for forgiveness-are
the other items involved in its observance. He can then, at the end of the vrata, do
pā raṇ ā (breaking the fast by partaking of the offerings).

26
 One may take a vow to observe this vrata for 24 or 14 or 12 years. At the end of
this period he has to perform the udyā pana, a concluding rite indicating the completion
of the vow.

In the modern days, fasting, visiting Ś iva temples and keeping awake in the
night are common, though pū jā throughout the night at homes is confined to the more
orthodox sections.

The festival is celebrated with great solemnity and late in the famous temples of
Ś iva at Vā rā ṇ asī (Benaras) Rā meś varam, Cidambaram, Somanā th,
Bhuvaneś var, Kā ḷ ahasti and other pilgrim centres.

9. Holi or Holikā
Holikā (Phā
Phā lguna pū rṇ imā ):

Holi or Holikā , also called holikotsava, is an extremely popular festival observed

throughout the country. It is especially marked by unmixed gaiety and frolics and is
common to all sections of the people.

This festival is very ancient. Known originally as `Holikā ,' it has been mentioned
in very early religious works such as Jaimini's Pū rvamī mā ṁ sā -sū tras and
Kā ṭ haka-gṛ hya-sū tras. It must have therefore existed several centuries before
Christ. It was at first actually a special rite performed by married women for the
happiness and well-being of their families and the full moon (`Rā kā ') was the deity
worshipped by them.

There are two ways of reckoning a lunar month: pū rṇ imā nta and amā nta. In
the former, the first day starts after the full moon; and in the latter, after the new moon.
Though the latter reckoning is more common now, the former was very much in vogue
in the earlier days. According to this pū rṇ imā nta reckoning, Phā lguna pū rṇ imā

27
was the last day of the year and the new year heralding the Vasanta-ṛ tu or spring
started the next day. Thus the fullmoon festival of Holikā gradually became a festival of
merrymaking, announcing the commencement of the spring. This perhaps explains the
other names of this festival:Vasantamahotsava and Kā ma-mahotsava.

According to the stories in the purā ṇ as and various local legends, this day is
important for three reasons:
1. It was on this day that Lord Ś iva opened his third eye and reduced
Kā madeva (the god of Love, Cupid or Eros) to ashes.
2. It was on this day that Holikā , the sister of the demon king
Hiraṇ yakaś ipu, who tried to kill the child-devotee Prahlā da by taking him on
her lap and sitting on a pyre of wood which was set fire to, was herself reduced
to ashes, while Prahlā da was unscathed!
3. It was again, on this day, that an ogress called dhuṇ ḍ hi, who was
troubling the children in the kingdom of Pṛ thu (or Raghu) was made to run away
for life, by the shouts and pranks of the mischievous boys. Though she had
secured several boons that made her almost invincible, this-noise, shouts,
abuses and pranks of boys-was a chink in her armour due to a curse of Lord
Ś iva. The day itself came to be called `Aḍ ā ḍ ā ' or `Holikā ' since then.
There are practically no religious observances for this day like fasting or worship.
Generally a log of wood will be kept in a prominent public place on the
Vasantapañcamī day (Mā gha ś ukla pañcamī ), almost 40 days before the Holi
festival. An image of Holikā with child Prahlā da in her lap is also kept on the log.
Holikā 's image is made of combustible material whereas Prahlā da's, of non-
combustible ones. People go on throwing twigs of trees and any combustible material
they can spare, on to that log which gradually grows into a sizeable heap. On the night
of Phā lguna pū rṇ imā , it is set fire to in a simple ceremony, the Rakṣ oghna mantras
of the Ṛ gveda (4.4.1-15; 10.87.15 and so on) being sometimes chanted to ward off all
evil spirits. The next morning, the ashes from the bonfire are collected as prasā da
(consecrated material) and smeared on the limbs of the body. Singed coconuts, if any,
are also collected and eaten.

28
 In some houses, the image of Kā madeva is kept in the square yard and a
simple worship is offered. A mixture of mango blossoms and sandalwood paste is
partaken as the prasā da.
The day-Phā lguna kṛ ṣ ṇ a pratipad-is observed as a day of revelry especially
by throwing on one another gulā l or coloured water or perfumed coloured powder.
Throwing of mud or earth dust was prevalent in the earlier days also, but among the low
culture groups.
Instead of the gay and frenzied celebrations that are witnessed elsewhere in the
country, Bengal observes it in a quiet and dignified manner as Dol- pū rṇ imā or
Dolā yā trā (the festival of the swing). The festival, said to have been initiated by the
king Indradyumna in Vṛ ndā vana, is spread over 3 or 5 days, starting from the ś ukla
caturdaś ī of Phā lguna. A celebration in honour of Agni and worship of Govinda
(Kṛ ṣ ṇ a) in image kept on a swing (dolā swing) are the important features. The fire
kindled on the first day is to be preserved till the last day. The swing is to be rocked 21
times at the end of the festival.
The day is also celebrated as the birthday of Ś rī Kṛ ṣ ṇ a Caitanya (A. D.
1486-1533), mostly in Bengal, as also Purī (in Orissa), Mathurā and Vṛ ndā van (in
Uttar Pradesh).

Other Festivals

The festivals described till now have been classified as `major' only in the sense
that they are more widely known and celebrated in most parts of the country. There are,
however, a good number of other festivals and sacred days which are equally important
though they may be observed in certain parts or pockets of the country only.

Since almost all these festivals-whether vratas or utsavas-are observed as per

the lunar almanac, they are being presented here in the order in which they occur, as
per the tithis or the lunar days.

29
1. Dvitī ya (second day):

The Rathayatra festival (aṣ aḍ ha ś ukla dvitī yā ) of Lord Jagannā tha at Purī
(in Orissa) is a world- renowned event drawing lakhs of people every year.

Purī or Jagannā thapurī is one of the four `dhā mas' (important places of
pilgrimage situated in the four cardinal directions of India), the other three being
Badarī in the north (Uttar Pradesh), Dvā rakā in the west (Gujarat) and
Rā meś varam in the south (Tamil Nadu). Known as the ṣ ottama-kṣ etra' in the
ancient days, the present temple of Lord Jagannā tha is said to have been built by the
king Indradyumna. The temple with the wooden images of Ś rī Kṛ ṣ ṇ a
(Jagannā tha), Balabhadra (Balarā ma, Kṛ ṣ ṇ a's elder brother) and Subhadrā
(Kṛ ṣ ṇ a's younger sister) must have been in existence for over 1300 years. The
wooden images are replaced periodically with new ones, the `relics' inside the old ones
being transferred to the new ones, before the former are disposed off according to the
directions given in the concerned scriptures.

The Purī Jagannā tha temple is, perhaps, the only temple in India where the
mū lavigrahas (original icons) themselves are shifted on to the rathas (chariots) for the
rathotsava (chariot festival). In all other temples, there are separate icons, called
`utsava-mū rtis,' which are used for the rathotsava.
In the Rathayā trā festival three rathas are used: One for Jagannā tha, called
Nandighoṣ a, 45 ft. in height, with 16 wheels of 7 ft. diameter; the second for
Balarā ma, called Tā ladhvaja, 44 ft. in height with 14 wheels; and the third for
Subhadrā , called Devī ratha or Darpadalana, 43 ft. in height and with 12 wheels.

After the ceremonial installation of the deities inside the chariots, it is the privilege
of the king of Purī (a descendant of Anantavarma, A.D. 1075-1150) to sweep the
chariot of the Lord and pay his homage. Then lakhs of devotees join in the pulling by big
ropes, with shouts of `Jagannā thakī jay,' `Balabhadrakī jay ' and `Subhadrā kī
jay'. The procession stops at Guṇ ḍ ī cā bā rī , the garden house of the deities. After

30
a stay of seven days, the images are brought back to the main temple on the daś amī
day.

The Rathayā trā (travel by the chariot) may be a ritual re-enactment of the
journey of Subhadrā , escorted by Kṛ ṣ ṇ a and Balarā ma, to Dvā rakā . As per the
mythological lore, Subhadrā expressed a desire to see the newly constructed city of
Dvā rakā ; and was accordingly taken there by her brothers.

Out of the 62 festivals and 25 processions celebrated at this temple, the

Snā nayā trā or the bathing procession conducted on the Jyeś ṭ ha pū rṇ imā day
(the day on which Lord Jagannā tha incarnated himself in the present form) is next in
importance to the Rathayā trā . On this occasion, the images are brought out, on to a
platform, anointed by 108 pitchers of sacred water to the accompaniment of music and
Vedic chants and dressed in resplendent clothes. After this ritual, spread over 15 days,
the devotees are allowed to have the darś an or vision of the deities.

2. Tṛ tī yā (third day):

Two important festivals fall on this day, the Akṣ ayyaṭ rtī yā and the
Svarṇ agaurī -vrata.
Akṣ ayyatṛ tī yā (Vaiś ā kha ś ukla tṛ tī yā ) is one of the Yugā dis (the day on
which a yuga begins; here it is the Kṛ tayuga) and hence considered as one of the 3
1/2 days believed to be extremely auspicious, it itself being the half. The day has to be
observed with fasting, worship of Vā sudeva with akṣ ata or rice grains, offerings into
the sacred fire, study of the Vedas, reciting the sacred texts and japa of mantras. The
religious merit acquired by the gifts made today becomes akṣ aya or inexhaustible.
Hence the name Akṣ aya or Akṣ ayya tṛ tī yā . Gifts of water-jars, umbrellas and
footwear to the brā hmaṇ as were highly eulogized. Since this day comes in summer
(May), such gifts will be extremely useful to the recipients.

31
 The Svarṇ agaurī vrata is observed on the Bhā drapada ś ukla tṛ tī yā day. It is
mostly confined to the women of the Karnataka region. It is believed that Gaurī or
Pā rvatī comes to her parents' house on this day and that Gaṇ eś a comes there the
next day to escort her back!
Gaurī is worshipped in a clay image or a kalaś a installed in a maṇ ḍ apa (a small
pavilion). The married women who observe it, fast for the day and offer worship with 16
upacā ras. They pray for health, sons, wealth and longevity of their husbands. At the
end they have to do udyā pana by donating 16 baskets each filled with sixteen edibles
and covered with a cloth, to brā hmaṇ a ladies and their husbands.
3. Caturthī (fourth day):
Gaṇ eś acaturthī which comes on Bhā drapada ś ukla caturthī day is a
major festival and has already been dealt with in detail.
There is another caturthī connected with the worship of Gaṇ eś a-
Saṅ kaṣ ṭ acaturthī . It is observed as a vrata on Ś rā vaṇ a kṛ ṣ ṇ a caturthī , in
the evening after sunset and at moonrise. The purpose is to get rid of saṅ kaṣ ṭ as or
problems and difficulties. Fasting during the day, worship of the image of Gaṇ eś a with
16 upacā ras, offering of modakas (a kind of fried sweet) and gifts to the ā cā rya
(preceptor) as also feeding 21 brā hmaṇ as-these are the main items of the vrata. It
may be continued for life or for 21 years or for one year. Even Ś iva is said to have
observed this vrata when he wanted to vanquish the demon Tā raka!
A similar vrata is observed on Mā gha kṛ ṣ ṇ a caturthī also, the only addition being
worship with 21 names of Gaṇ apati using the dū rvā grass.
The Kṛ ṣ ṇ a caturthī of every month also is called by the name
`Saṅ kaṣ ṭ acaturthī ,' the procedure of the vrata being almost the same as given
above.

4. Pañcamī (fifth day):

Nā gapañcamī (Ś rā vaṇ a ś ukla pañcamī ) and Ṛ ṣ ipañcamī

(Bhā drapada ś ukla pañcamī ) are two important vratas commonly observed in many
parts of the country.

32
Serpent worship seems to be a very ancient phenomenon in India. Fear of death due to
serpent-bite, especially in the rainy season, may have been the origin of the
Nā gapañcamī , in which worship of serpents-especially the cobra-is the main act. On
this day, considered to be as auspicious as the Akṣ ayyatṛ tī yā , bathing the mythical
serpents- Vā suki, Takṣ aka, Kā liya, Maṇ ibhadra, Airā vata, Dhṛ tarā ṣ ṭ ra,
Kā rkoṭ aka and Dhanañjaya-with milk, through images, is supposed to give abhaya or
freedom from dangers, especially from snakebite. Figures of snakes are drawn on the
walls on either side of the main entrance door, with cowdung, and worship is offered to
them. The same may be done to figures of snakes drawn with red sandal paste on
wooden boards also. Images used in worship for bathing may be made of metal or clay.
Worship should include karavī ra flowers, incense and the food offering of pā yasa
(pudding). Inviting the snake-charmers and feeding their snakes with milk is common on
thisday.
In Bengal, Manasā devī (a snake-goddess) is worshipped on Ś rā vaṇ a
Kṛ ṣ ṇ a pañcamī , in one's own courtyard. The general purpose and procedure of
worship are the same. Keeping the neem leaves in the house and eating a few of them
at the end is the only speciality.

The Ṛ ṣ ipañcamī -vrata is dedicated to honouring the Saptarṣ is or the seven

sages who are highly revered figures in our tradition. They are:Kaś yapa, Atri,
Bharadvā ja, Viś vā mitra, Gotama, Jamadagni and Vasiṣ ṭ ha*. They have laid us
under a deep debt by revealing spiritual knowledge and wisdom through the Vedic
mantras.

The vrata can be performed by men of all the varṇ as (for all practical purposes,
castes). Worship can be offered to the images of the sages. Subsisting on vegetables
and observing celibacy are very important in this vrata. Freedom from sins and troubles
and increase of good fortune are the promised results. Women observing this vrata are
promised good bodily form, beauty, happiness and progeny. It may be observed for
seven years (i.e., seven Ṛ ṣ ipañcamī s consecutively). The seven images along with
the seven <Kalasa>kalaś as should be donated to seven brā hmaṇ as.

33
Though meant for all, it has somehow become a vrata observed mostly by women.
Ś rī pañcamī (Mā rgaś ī rṣ a ś ukla pañcamī ) is a day sacred to Ś rī or
Lakṣ mī and is dedicated to her worship. The worship may be offered to a metallic or
a clay image or even a picture. Honouring chaste married women and donating a cow to
a worthy person are recommended. It may be carried on for one full year, observing the
vrata on the ś uklapañcamī of every month.
Vasantapañcamī (Mā gha ś ukla pañcamī ) is a day dedicated to the worship
of Sarasvatī , the goddess of learning and fine-arts. The worship is done to clay image
and then immersed in a tank or a river. It is an extremely popular festival in Bengal,
especially with the students. According to some authorities Vasantapañcamī is also
called Ś rī pañcamī , Ś rī being Sarasvatī who is also Lakṣ mī .
As already stated, worship of Sarasvatī is done in South India on the saptamī day of
Navarā tra.

5. Ṣ aṣ ṭ hī (sixth day):

ā ṣ aḍ ha ś uklaṣ aṣ ṭ hī is dedicated to the worship of Subrahmaṇ ya or

Skanda, the brave son of Ś iva and commander-in-chief of the devas or gods. Hence it
is called Subrahmaṇ yaṣ aṣ ṭ hī or Skandaṣ aṣ ṭ hī . It is an extremely popular
and widely observed festival in Tamil Nadu. Those desirous of getting a good son or
desirous of health for their sickly children are specially advised to observe this festival.
Offering of lamps, garments and live cocks (as playthings) is a speciality of this festival.
Devotees who want to get over great calamities in their life take a vow to carry the
kā vaḍ i, a wooden stick with two baskets at the end. They observe strict celibacy, beg
their food and offerings for the Lord and walk barefooted all the way to a famous shrine
of Subrahmaṇ ya like the ones at Tiruchandū r or Paḷ ani. After reaching the place
they ceremonially offer the things they have brought.

The Subrahmaṇ ya temple at Tiruchandū r commemorates his victory over

Surapadma or Tā rakā sura. Corresponding to the six days of the war, a six days'

34
severe penance is prescribed for the devotees who are willing to undergo it. They stay
within the temple complex and fast on all these days. On the day of the
Skandaṣ aṣ ṭ hī they do not partake even water.
On that day, events leading to the conquest of the demon by Lord Subrahmaṇ ya
are dramatised and enacted on the sea-beach.
According to some works the festival falls on Caitra ś uklaṣ aṣ ṭ hī , but is
rarely observed on thatday.

6. Saptamī (seventh day):

Those desirous of freedom from diseases and a robust health are advised to
worship Bhā skara or Sū rya, the sun. Rathasaptamī which falls on Mā gha ś ukla
saptamī is a vrata dedicated to the worship of the sun, to get that or fulfilment of any
other desire. It consists of worship of the sun seated in a chariot-usually in image-with
saffron and flowers, fasting for the whole day keeping vigil, the whole night with
devotional songs and music. After bath next morning, gifts should be made to the guru
(preceptor) and others.

Rathasaptamī * is the day on which Vaivasvata-manvantara started, on which the sun

was born and also the day on which he started going northward (uttarā yaṇ a).

7. Aṣ ṭ amī (eighth day):

Caitra ś ukla aṣ ṭ amī , called Aś okā ṣ ṭ amī is a day sacred for the
worship of Durgā with aś oka (Saraca Indica) flowers. An aś oka tree is worshipped
on this day and water mixed with eight aś oka buds is drunk by the observer of the
vrata. This is also the day meant for a ceremonial bath in the river Brahma-putra, the
merit obtained being equal to that got by performing the Vā japeya sacrifice.

Small-pox, especially in an epidemic form, is a deadly disease striking mortal fear

in the hearts of one and all. Ś ī talā devī , a terrible naked goddess, riding on an ass,

35
with a broom and a winnowing basket, is supposed to be the personification or the
controller of that disease. If she is appeased on her day, the Ś ī talā ṣ ṭ amī (Caitra
kṛ ṣ ṇ a aṣ ṭ amī ) day, she will not trouble us! Women are advised to offer eight
lamps fed with ghee and they should burn day and night (for 24 hours). The image (in
the temple where the worship is done) is to be sprinkled with milk and cold water. Food
cooked at home should also be offered. Seven small girls are fed and the prasā da
(consecrated food) is distributed to all.

Worship of Ś ī talā is more widespread in Bengal. Other variants of the deity

are worshipped in other parts of the country for the same purpose.

8. Ekā daś ī (eleventh day):

Even in the mind of an average ignorant Hindu,ekā daś ī and upavā sa

(fasting) have practically become synonymous! Fasting as a spiritual discipline- whether
as an expiation for sins committed or for gaining self-control-has been an age-old
practice. When fasting reduces the sway of the flesh over the mind, it is much easier to
control it and direct it towards God, so that it can `live near Him'. In fact, this is the literal
meaning of the word `upavā sa' (upa near, vā sa living).
Ekā dś ī (eleventh day in both halves of the lunar month-ś uklapakṣ a and
kṛ ṣ ṇ apakṣ a) can be observed just as a spiritual discipline or as a `vrata' with all the
concomitant rules. Again, if observed as a vrata, it can be `nitya' (compulsory) or
`kā mya' (motivated by desires). In the former case only ś uklaekā daś ī s need be
observed. As a kā mya-vrata, it can be observed on both the days.

Whenever it is undertaken as a vrata, apart from the fasting, saṅ kalpa (resolve),
worship of Viṣ ṇ u and jā garaṇ a (keeping vigil in the night) become obligatory. It is
interesting to note thatekā daś ī is also called `Harivā sara' (Hari's or Viṣ ṇ u's day)
and only worship of Viṣ ṇ u has been prescribed. In fact, for the Vaiṣ ṇ avas (those
belonging to the cult of Viṣ ṇ u) it is compulsory! Since fasting and keeping vigil on the
Mā saś ivarā tri days (caturdaś ī of kṛ ṣ ṇ apakṣ a in every month) was compulsory

36
for the Ś aivas, they may have been omitted from its purview.
The purā ṇ as and the dharmaś ā stras, though they prohibit the partaking of
cooked food onekā daś ī days, have made many concessions to the general human
weakness towards food. If one eats only once in the day around noon, it is called
`ekabhukta;' if it is only in the night, it is `nakta;' if the food is taken once a day, only
when it is got by chance, without begging for it, it is `ayā cita.' The last, however, seems
to apply only to prā yaś cittas or expiations for sins.

In all, there are 24ekā daś ī s in a lunar year. Each one of them has been given
a special name. For instance, Caitra ś uklaekā daś ī is called `Kā madā ' and
Jyeṣ ṭ ha ś uklaekā daś ī is `Nirjalā ' whereas the Phā lguna kṛ ṣ ṇ aekā daś ī
is `Pā pamocanī '.

Among these, however, ā ṣ ā ḍ ha ś ukla ekā daś ī called `Ś ayanī ' and
Kā rttī ka ś uklaekā daś ī named as `Prabodhinī ' are important since Viṣ ṇ u is
supposed to sleep on the Ś ayanī day and wake up on the Prabodhinī day, as the
very names indicate. Ś ayanī is also called `Prathamaikā daś ī '. A very big festival is
held at Phaṇ ḍ harā pur of Maharashtra on this day. Devotees (called Varkarī s) come
from different parts and assemble in thousands to do bhajans (devotional singing).
Theekā daś ī of Mā rgaś ī rṣ a ś uklapakṣ a is known as Pauṣ a
ś uklaekā daś ī (Vaikuṇ ṭ ha-ekā daś ī ). On this day, thousands of people gather
in Viṣ ṇ u temples. One of the main doors called `Vaikuṇ ṭ hadvā ra' which is normally
kept closed throughout the year, is thrown open on this day. The devotees who pass
through this door for the darś an of the Lord are believed to go to Vaikuṇ ṭ ha, the
abode of Viṣ ṇ u. It is said that long back, the devotee Rukmā ṅ gada who was being
forced by an ogress to break hisekā daś ī fast against the norms of the vrata was
saved by Viṣ ṇ u and was taken to Vaikuṇ ṭ ha on this day. Hence the name. There is
a very big festival on this day at the Raṅ ganā tha Temple of Ś rī raṅ gam in Tamil
Nadu, which goes on for 21 days.
This day is also the day on which the Bhagavad-gī tā was taught by the Lord
Ś rī Kṛ ṣ ṇ a to Arjuna onthe battlefield of Kurukṣ etra before the Mahā bhā rata

37
war. Hence, it is celebrated as Gī tā -jayantī even now. Apart from fasting and
worship ofthe Gī tā cā rya Kṛ ṣ ṇ a, there will be ceremonial chanting of the text and
sometimes discourses expounding the same.

9. Dvā daś ī (twelfth day):

Dvā daś ī is the day followingekā daś ī and hence known for pā raṇ ā ,
ceremonial breaking of the fast, which includes worship of Viṣ ṇ u, celibacy, avoiding a
second meal as also non-vegetarian food.

Some of the purā ṇ as specially mention eight kinds ofdvā daś ī s like Jayā ,
Vijayā , Jayantī and Pā panā ś inī , associated with certain nakṣ atras (asterisms).
Fasting is enjoined for these days also.
One of the most well-known festivals that falls on advā daś ī is the Utthā na-
dvā daś ī (Kā rttī ka ś ukladvā daś ī ). On this day Lord Viṣ ṇ u who had gone to
sleep on the Ś ayanī day (ā ṣ ā ḍ ha ś uklaekā daś ī ), gets up. Hence it is called
`Utthā nadvā daś ī (utthā na getting up).

It is again on this day that Tulasī or Vṛ ndā was married to Hari or Viṣ ṇ u.
So, it is also called Tulasī vivā ha day. Ceremonial marriage of the Tulasī plant (holy
basil) with Lord Hari is performed on this day. In some houses images of Hari and
Tulasī are kept for three days (from the navamī toekā daś ī ) and worshipped.
They are married on thedvā daś ī day.

Vaikuṇ ṭ ha-dvā daś ī or Mukkoṭ i-dvā daś ī is another festival observed in

the South. It is the next day of Vaikuṇ ṭ haEkā daś ī . Details of the festival are the
same as for theEkā daś ī .

10. Trayodaś ī (thirteenth day):

In some regions of India like Gujarat (including Saurashtra) the Dī pā valī

festival begins on the trayodaś ī of ā ś vayuja (ā ś vina) kṛ ṣ ṇ apakṣ a itself. This

38
is observed as the jayantī (birthday) of Dhanvantari, the physician of the gods, the first
physician in creation, an incarnation of Viṣ ṇ u. Since he brought the amṛ takalaś a or
the pot of ambrosia out of the milky ocean, by drinking which, devas or gods became
amartya or immortal, it is but proper that the day of his appearance is celebrated in his
honour for overcoming death-at least accidental or untimely death-and getting health
and longevity. Since this needs the cooperation from Yama, the god of death, a lighted
lamp is kept at the main gate of the house in the evening, in his honour. Pleased by
that, he will not enter that house nor send his merciless assistants!

Fasting during the day and feasting in the night after lighting lamps is a special
feature of this festival. Also, each member of the family is advised to purchase a new
vessel and put it at the place of worship, to be used later during the Dī pā valī days.
Keeping the whole house clean and polishing of all the vessels is another feature
noticed on this day. It is also called Dhanteras in North India.

11. Caturdaś ī (fourteenth day):

In Bengal, Sā vitrī Caturdaś ī is celebrated on the Jyeṣ ṭ ha kṛ ṣ ṇ a
caturdaś ī day. It is a vrata for women to secure blessed wifehood and longevity for
their husbands. Once started, it has to be continued for 14 years. It seems to be a
substitute for the Vaṭ asā vitrī -vrata performed in other parts of the country.
Of all the vratas assigned to caturdaś ī , the Anantacaturdaś ī -vrata (Bhā drapada
ś ukla caturdaś ī ) seems to be the most important and widely observed. It is also
called

`Anantapadmanā bha-vrata'. Lord Viṣ ṇ u is believed to have appeared on this

day as Padmanā bha lying on the couch of Ananta (the thousand-hooded serpent). It is
more an individual vrata for happiness than a socio-religious festival. An icon of Ananta
the great serpent, and manifestation of Viṣ ṇ u, has to be prepared in dū rvā grass,
kept on a jar and worshipped. A thread dyed in saffron or turmeric-technically called
`doraka'-with 14 knots (symbolizing the fourteen worlds created by God) is to be offered
to Ananta with a mantra* and then worn. Women should wear it on the left wrist and

39
men on the right. It may also be worn round the neck.

In times of yore, Yudhiṣ ṭ hira, the eldest son of the Pā ṇ ḍ ava brothers, is
said to have observed this vrata for 14 years on the advice of Ś rī Kṛ ṣ ṇ a, to
overcome all his difficulties and get back his kingdom.

Anyone doing the same, is assured of living in the abode of Viṣ ṇ u.

Another vrata observed on the caturdaś ī day is the Vaikuṇ ṭ ha-caturdaś ī

vrata during Kā rttī ka ś ukla-pakṣ a. The legend goes that Lord Viś veś vara (Ś iva)
established the Viś veś vara liṅ ga at Vā rā ṇ asī (Banaras) on this day after a
bath in the Gaṅ gā riverand observing the Pā ś upatavrata. According to another
myth, Viṣ ṇ u is said to have worshiped Ś iva with 1008 lotuses and got the
Sudarś ana Cakra (the famous discus weapon) from him. Worship of Viṣ ṇ u in the
night is the main item of this vrata. Devotees of Ś iva are advised to have a darś ana of
his liṅ ga on this day in the light of 720 oil lamps.

12. Pū rṇ imā and Amā vā syā (fifteenth day-Full moon and New moon days):

The moon, being the planet nearest to this earth, has always fascinated man for
aeons. His phases, the changing faces, have helped man to reckon time. His fully-
blossomed countenance, pū rṇ imā or the full moon, has inspired men to burst into
joyous poetry whereas his `total absence' on the amā vā syā day, the new-moon day
(or rather the no-moon-day! ) has struck awe and fear into his heart.

From the Vedic times, these two have been observed as important days, the
Pū rṇ amā sa and Darś a sacrifices being performed then.
In the later literature, medieval and otherwise, a number of festivals and sacred days
have been earmarked for these two lunar days. Some of them may be dealt with now,
the pū rṇ imā festivals being taken up first.

40
 Caitra Pū rṇ imā , also called Citrā Pū rṇ imā , is a day celebrated in honour of
Citragupta, a lieutenant of Yama, the lord of death and hell. He is supposed to keep an
account of our virtues and vices which will decide our fate at the time of death. If he is
propitiated now itself, he may help us at the time of death, by being a little more
sympathetic and compassionate! There is an ancient temple at Kā ñcī puram near
Madras, dedicated to him. On this festival day, a bronze image of this deity is carried in
a procession by thousands of his devotees. A bath in the Citrā river in Kuṭ ṭ alū ru
hills in the Tirunelveli district (Tamil Nadu) is also prescribed for this day to get rid of
one's sins. On this day, food must be taken without salt!

This day is also observed as Hanumajjayantī ,* the birthday of Hanumā n, the

matchless devotee of Ś rī Rā ma. Worship of Ś rī Rā ma and Hanumā n, singing of
Rā manā masaṅ kī rtana as also the recitation of Hanumā n-cā lī sā , the famous
hymn on Hanumā n by the saint Tulasī dā s ( A.D. 1532-1623) are an integral part of
this observance.

The pū rṇ imā in Vaiś ā kha is the thrice-blessed day, the birthday of

Bhagavā n Buddha. It was on the Vaiś ā kha pū rṇ imā day that the prince
Siddhā rtha was born at Lumbinī in Nepal, attained bodhi or enlightenment at Bodh
Gayā and parinirvā ṇ a (final dissolution) at Kuś ī nā rā (both in Uttar Pradesh).
Buddhists all over the world observe it with fasting, worship of the Buddha at home or in
the temples and recitation of their scriptures. Big processions are taken out at places
associated with Buddha like Bodh Gayā , Sā rnā th (near Vā rā ṇ asī ), Sā ñcī
(near Vidiś ā in Madhya Pradesh) and Kuś ī nagar (near Gorakhpur, Uttar Pradesh).

Then comes another important day-Jyeṣ ṭ ha Pū rṇ imā -famous for two things:
the Snā nayā trā (already described under the Rathayā trā festival) and the
Vaṭ asā vitrī -vrata.

The story of Sā vitrī , the very embodiment of all the grand wifely virtues like
chastity and extreme devotion to the husband, is well-known in all the Hindu homes.

41
Her memory has been cherished for ages by the women of India as an ideal of a
pativratā (of wifely devotion to husband). This vrata has its origin in her legend.

The Vaṭ asā vitrī -vrata that is now in vogue must have been in existence long
before the 10th century A.D. The main features of this vrata, observed by
sumaṅ galī s or married women (whose husbands are alive) are: saṅ kalpa or resolve,
worshipping a vaṭ a tree (banyan tree) with several upacā ras, worship to Sā vitrī
(either in image or mentally), worship of Yama and Nā rada and giving presents to the
priest. The fast is broken the next day.
Satyavā n, the husband of Sā vitrī , took the support of a branch of the vaṭ a
tree, then lay down under it and died. Sā vitrī who sat with his head on her lap under
that tree, accompanied Yama, the lord of death, all the way and succeeded in bringing
back her husband to life, which again was under the same tree. Hence the importance
of the vaṭ a tree, worship to it and the naming of the vrata itself after it.
On the Ś rā vaṇ a Pū rṇ imā , we have two more important festivals: Upā karma and
Rakṣ ā bandhana.

Upā karma is the ceremony of changing the oldyajñopavī ta (sacred thread

worn during the upanayana sacrament, signifying the commencement of Vedic studies
and studenthood, as also a life of sacrifice for the community) into a new one. It is a
sacred festival for the dvijas (`twice born' class; viz., brā hmaṇ as, kṣ attriyas and
vaiś yas). People of other communities like the viś vakarmas and devā ṅ gas who
undergo the upanayana sacrament, also observe this festival of changing the sacred
thread. The ceremony itself is quite simple and is generally conducted by a priest,
though one can do it by oneself if he knows the mantras. Japa of the Gā yatrī mantra,
both before and after wearing the new thread, is important.

The days of Upā karma may sometimes vary for persons following the different Vedas.

The purā ṇ as describe how Indra, the king of the gods, who had been
languishing after a particularly humiliating defeat at the hands of the asuras or demons,

42
was able to regain his sovereignty due to the power of the amulet tied on his hand by
his queen Ś acī devī after some austerities. This is the origin of the
Rakṣ ā bandhana festival. The rakṣ ā s or rā khī s, prepared out of golden or yellow
threads, with amulets, are first worshipped and then tied on the right hand. This tying
may be done by priests who should be offered some money as dakṣ iṇ ā (fees) or by
one's sisters, or even by sisterly ladies. The brothers should offer them some presents
on the occasion. The famous mantra uttered on this occasion seeks protection from it:
yena baddho balī rā jā dā navendro mahā balaḥ tena tvā m abhibadhnā mi rakṣ e
mā cala mā cala ( `I tie on you that whereby Balī , the very powerful king of demons,
was bound. O protective amulet! don't slip off, don't slip off !')

On this day people of all religions, on the west coast, are in the habit of offering
flowers and coconuts to the sea. It is a prayer and a request to make the sea voyage for
merchant-vessels, safe and smooth.

The pū rṇ imā of ā ś vayuja (or ā ś vina) is called `Ś aratpū rṇ imā ' and is
auspicious for the Kojā garī Lakṣ mī pū jā . On this day Lakṣ mī , the goddess of
wealth and prosperity, is believed to come late in the night and bless all those who are
awake to receive her, uttering the words, `ko jā grati?' (`Who is awake?'). Hence the
adjective `Kojā garī '.

Those who are interested in acquiring wealth are advised to undertake this vrata.
Worship of Lakṣ mī and Indra (the king of gods) riding on his royal elephant Airā vata
(in image or in a picture) and lighting of ghee or oil lamps on a large scale (from one
lakh, up to 100) are the special features of this festival. The whole town or city is
expected to be lighted up this way throughout the night. Keeping awake the whole night
is an essential aspect of this vrata. People are advised to drink coconut water and play
with numerals (i.e., dice marked with numerals).
The festival is also called as `Kaumudī -utsava' or `Kaumudi-jā gara utsava'.
The Kā rttī ka Pū rṇ imā is observed as an extremely sacred and popular day in
South India, especially in Tamil Nadu. It is called `Kā rttikai Dī pam' festival. Lord Ś iva

43
is said to have manifested himself in the form of the Aruṇ agiri or Aruṇ ā cala hill
(Tiruvaṇ ṇ ā malai, hallowed by the recent memories of Ś rī Ramaṇ a
Maharṣ i) on this day. A huge beacon is lit on the hill on this day which is witnessed and
worshipped by thousands of devotees. It burns for several days.

Throughout the month of Kā rttika, generally, oil lamps are lit up in all the houses and
arranged in rows in places like the front verandahs. People make bonfires in front of
temples in the evening to celebrate Ś iva's burning of the chariots of the demons
conquered by him. As in the Bhrā tṛ dvitī yā festival, sisters pray for the well-being
and longevity of their brothers on this day; and, brothers reciprocate by giving them
presents.
This is also the day on which the great bathing festival is held at Puṣ kar (near
Ajmer in Rajasthan) in the lake there.

Mā rgaś ī rṣ a Pū rṇ imā is observed as Dattā treya Jayantī in some parts,

especially in Maharashtra. Pleased with the chastity of Anasū yā , the wife of the great
sage Atri, Brahmā , Viṣ ṇ u and Maheś vara were born in her as her son. The child
having three heads and six hands, was named `Dattā treya,' `One given to Atri'.
Fasting, meditation, prayer and recitation of the famous text Avadhū tagī tā are part of
the observance on this day.

Now the amā vā syā s or new-moon days may be taken up for consideration.
The 15 days of the dark fortnight of the month Bhā drapada, are called `Pitṛ pakṣ a' or
`Mahā layapakṣ a' and the new-moon day as `Mahā laya Amā vā syā '. These days
are considered to be extremely auspicious for performing the obsequial rites to the
departed ancestors. The story goes that Karṇ a, the great hero of the Mahā bhā rata,
could not get any food to eat when he went, after his death, to the higher regions,
though he could get plenty of silver and gold there. This was because he had donated
plenty of gold and silver but not food! Distressed much, he prayed to Yama, the god of
death, and through his grace returned to this earth during this Mahā layapakṣ a, gifted
plenty of food and then returned. Hence, annadā na or giving food to the hungry, is an

44
important duty enjoined in the observance of these days. On all the fifteen days,
offerings are made to the departed manes, including those whose names or manner of
death are not known. Men of the family, generally observe some austerities during this
period, like not shaving the hair or the beard, not pairing the nails and so on. Feeding
the priests with khī r or pā yasa (pudding) during this period is considered to be highly
pleasing to the pitṛ s or manes.

The amā vā syā during the month of Mā gha, is called `Maunī Amā vā syā '.
On this day people are advised to keep mauna or observe silence or behave like munis
or sages, observing spiritual disciplines like satya or speaking the truth, brahmacarya or
celibacy and so on. However, this day is held to be extremely auspicious to have a dip
in the Saṅ gama or Triveṇ ī saṅ gama, the confluence of the rivers Gaṅ gā ,
Yamunā and the subterranean Sarasvatī of Vedic fame, situated in Prayā ga or the
modern Allahabad (in Uttar Pradesh). Every year, lakhs of people gather on the banks
of the rivers Gaṅ gā and Yamunā at Allahabad during the month of Mā gha (January)
and the religious fair goes by the name `Mā ghamelā .' Once in 12 years is held the
biggest religious fair of the whole world, called `Kumbha-melā '.

As per a legend widely believed by the devout Hindus, the Amṛ ta Kumbha or
the pot of nectar that emerged out of the milky ocean during its churning* was carried
away by Jayanta, the son of Indra, to heaven, being hotly pursued by the asuras or
demons. In the process of this carrying, which took him 12days (of the gods, being
equivalent to 12 human years) Jayanta is said to have dropped a little of it in four
places: Prayā ga (Allahabad), Haradvā ra or Haridvā ra (now Hardwar) (both in Uttar
Pradesh), Ujjaini (in Madhya Pradesh) and Nā sik (in Maharashtra). That is why the
Kumbha-melā fair is held, once in 12 years, in all these places by turns.

During the period of Mā ghamelā , hundreds of persons live on the banks of the
river, practising austerities-this is called `Kalpavā sa'-like taking bath in the river thrice a
day, living on simple food or even fruits, doing a lot of japa (repetition of God's name)
and meditation and giving gifts to deserving persons.

45
 On the special days earmarked for the bath-like the Makara Saṅ krā nti or
Maunī Amā vā syā -the pilgrims take a complete shave. After the ceremonial bath
and offering prayers, they make gifts according to their capacities.

During the periods of Kumbha Melā thousands of sā dhus and sannyā sins,
mendicants and religious persons of various denominations, cults and groups
congregate at the sites of the melā . Apart from cere- monial processions, religious
discourses, discussions, kī rtans (devotional songs) and other religio-cultural activities
are also organized by them in their camps.
Incidentally, this takes us to the next group of festivals-the bathing festivals.

Water is the greatest gift of God to the living beings. Rivers and lakes are the
lifeline of a nation. According to the purā ṇ as, a sage Tundila by name, worshipped
Ś iva, the great God, and became one of his aspects, viz., water. He came to be called
Puṣ kara or Water-god. When Brahmā created this world he took the help of
Puṣ kara, as also Bṛ haspati, the sage-preceptor of the gods. According to the
arrangement arrived at among them, whenever Bṛ haspati (represented by the planet
Guru or Jupiter) enters a particular zodiacal sign, a particular river becomes a
`Puṣ kara', charged with the divine power of all the gods. This happens once in 12
years for each of the twelve rivers mentioned in the purā ṇ as. And, that power will last
for 12 days. So, whosoever takes a dip in that river at its puṣ kara-period, is benefited
immensely in the spiritual sense.

The following table serves as a guide for the <Puskar>puṣ karas of important rivers:
When Bṛ haspati Puṣ kara enters the zodiac commences for

1. Meṣ a (Aries) Gaṅ gā

2. Vṛ ṣ abha (Taurus) Narmadā
3. Mithuna (Gemini) Sarasvatī
4. Karkā ṭ aka (Cancer) Yamunā

46
 5. Siṁ ha (Leo) Godā varī
6. Kanyā (Virgo) Kṛ ṣ ṇ ā
7. Tulā (Libra) Kā verī
8. Vṛ ś cika (Scorpio) Tā mraparṇ ī
9. Dhanus (Sagittarius) Sindhū
10. Makara (Capricorn) Tuṅ gabhadrā
11. Kumbha (Aquarius) Bhī marathī
12. Mī na (Pisces) Praṇ ahitā (Tapatī )

Naturally, during these periods of puṣ kara of a particular river, thousands of devout
people gather there, to have a ceremonial dip in that river and earn religious merit.

Another important festival, connected not only with bathing but also with the
harvest season, is Makara Saṅ krā nti (or Uttarā yaṇ a Puṇ yakā la). Saṅ krā nti
means `the (apparent) passage of the sun from one rā ś i (sign of the zodiac) to the
next following one' and hence the rā ś i in which the sun enters is designated as the
saṅ krā nti of that name, like Meṣ a Saṅ krā nti, Vṛ ṣ abha Saṅ krā nti and so on.
However, out of these, Makara Saṅ krā nti (which usually falls on January 14) from
which the northern journey (udagayana) starts and Karkā ṭ aka Saṅ krā nti (generally
occurring on July 16) from which the southern journey (dakṣ iṇ ā yana) starts are
considered as more important and -auspicious.

Saṅ krā nti is sometimes deified and identified with Durgā herself.
The `puṇ yakā la' (auspicious time) in a saṅ krā nti is generally spread over 16
ghaṭ ikā s (6 hours and 24 minutes), 8 ghaṭ ikā s on either side of the actual moment
of crossing of the sun from the previous rā ś i into the next. This time is to be used for
fasting, japa and dā na (giving gifts) only and not for anything else.

The rites prescribed for Makara Saṅ krā nti are: bath in a holy river like the
Gaṅ gā , tarpaṇ a or offerings with water to gods and manes, fasting, homa (oblations
into a sacred fire) and gifts to worthy brā hmaṇ as and other deserving persons.

47
 In Tamil Nadu, the Makara Saṅ krā nti is a harvest festival and is called Poṅ gal.
Poṅ gal is a kind of sweet preparation, made out of sugar or jaggery, rice, ghee and
milk. It is prepared from the newly harvested crops and offered to the Sun-god. The day
prior to the Poṅ gal day, is called Bhogi. It is a day dedicated to changing the old
articles in the house for the new (especially old clothes) and consigning them to flames.
The day after the Poṅ gal day is reserved for the observance of the `Cattle Day' with
bull-fights or taming the wild bulls by the strong young men of the village.

In Karnataka, exchanging of sesame preparation (called eḷ ḷ u) and blocks of

sugar (sakkare accu) is a pleasant social aspect of the festival. Washing and decorating
the cattle and making them jump over a burning fire specially lit up for the occasion as a
sort of exorcising the evil spirits that may harm them is also a common feature.

Since ancient times, grahaṇ as or eclipses of the sun and the moon have been
looked upon as sacred occasions. Bath before and after the grahaṇ a, fasting, worship
of one's deity, giving gifts and breaking the fast only after cooking the food afresh after
the eclipse are generally prescribed for all the eclipses. Bath in a sacred river like the
Gaṅ gā or Triveṇ ī or Godā varī is specially recommended and eulogised.

A few other festivals, mostly regional in character, may now be taken up. First
comes the Oṇ am, the biggest festival of Kerala, practically its national festival. It occurs
in the month of Ciṅ gam (the first month of the year according to the Malayā ḷ am
Calendar) (Ś rā vaṇ a/Bhā drapada, August/September) when the sun is in
Siṁ halagna (Leo). Mahā balī or Balī , the great Asura king, who once ruled this land,
was pushed into the pā tā la or netherworld by Viṣ ṇ u as Vā mana (5th incarnation in
the Daś ā vatā ras) because of his pride. He was however permitted to revisit his
kingdom once a year and Oṇ am is the day on which he does it. Oṇ am is a festival of
flowers. Decoration with flowers of various kinds and colours, in the form of concentric
circles, in front of the houses is a sight to see. These decorations start ten days earlier.
On the day of the Oṇ am itself clay images of Balī and Vā mana are kept, instead of

48
the floral decorations, and worshipped. A dance called Kaikoṭ ṭ ukali by the womenfolk
in the evening adds to the festive atmosphere. Another attraction is the regatta or boat-
races conducted at different places in the State, the one at Aranmula being the most
celebrated.
Next is Bihu, the biggest festival of Assam. This word is probably derived from
the Sanskrit word Viṣ uvat. Though three Bihus are celebrated, the Bahā g Bihu (or
Bohag Bihu), also called Sout (or Caitra) which comes in the spring season-April-is the
biggest of the three festivals. It falls on the last day of Caitra. This is celebrated over
seven days. The first day is reserved for the worship and special care of the cattle. The
second is a day of big feast for friends and relatives. On this day it is usual to patch up
differences by social calls. The tribals celebrate it with special songs and dance, called
Husari Bihuna. Next in importance is Mā gh Bihu, also called Bhogā li Bihu, celebrated
on the last day of Puṣ ya and the first day of Mā gha. Piling up firewood to form a
temple-like structure (called meji) and setting fire to it is an important part of this festival.
The whole day is spent in feasting. Last comes the Kaṭ ṭ i Bihu or Kā ṅ gā li Bihu in
autumn (in Kā rttī ka). A special feature of this celebration is the worship of the tulasī
(basil) plant and placing of lighted lamps at its base. A `sky lamp' is hung over a high
bamboo pole, not only to light up one's yard, but also to guide the dead to the next
world!

On the last day of the month Puṣ ya (called Poh in Punjabi) is celebrated a very
popular festival called Lohsi in Punjab. It marks the end of winter and offerings are
made into the fire. Boys and girls in the teen-age group go round from house to house,
collect cowdung cakes and then arrange them in a pyramidal shape (often 5 ft. in
height) in the courtyard of the headman's house. Usually the headman's wife sets fire to
it. People of the village gather there in their best clothes. Sesame and sticks of sugar-
cane are also thrown into the fire. There will also be a feast. Next morning the leftover
pieces and ashes are taken by the people to their homes as a gift from the gods.
The Haritā likā -vrata (Bhā drapada ś ukla tṛ tī yā ) of Maharashtra and the Teej (in
the month of Ś rā vaṇ a) of Rajasthan are very similar in nature. Both are performed by
women, to please Pā rvatī or Umā , to get good husbands or longevity and health for

49
their husbands. Fasting for the whole day, worship of Umā and Ś iva and breaking the
fast after the moon is seen, are the common aspects. A grand procession of an image
of Pā rvatī taken out from the city palace of Mahā rā jā Mā n Siṅ gh in Jaipur is a
special feature of this festival.

One more regional vrata for women, commonly performed in the South,
especially in Karnataka, is the `Varamahā lakṣ mī vrata'. It is observed on a Friday
prior to Ś rā vaṇ a Pū rṇ imā . Only married women whose husbands are living, are
entitled to do this. Worship of Mahā lakṣ mī , the goddess of wealth and prosperity,
invoked in a kalaś a established on a maṇ ḍ ala (sacred diagram) is the main item. A
doraka (thread) is also offered in pū jā and later worn on the right hand. Gifts to other
married women should be done at the end. As usual, the health and longevity of the
husband, progeny and wealth are the results assured by this vrata.

Another regional festival is the Huttari-habba (huttari new rice) observed by the
people of the district of Koḍ agu or Coorg in Karnataka. The Koḍ avas or the Coorgis
are a martial race. This is their harvest festival, celebrated on the pū rṇ imā day of
Mā rgaś ira, associated with the nakṣ atra or constellation Rohiṇ ī . It is generally
spread over a week. Worship of the paddy fields, bathing the ears of corn with milk and
honey before harvesting them, firing in the air to express their joy, decorations of
temples and houses, offering the new rice to God and partaking of it, apart from the
wearing of new clothes, music and regional dances which are usual on such occasions-
these are the main features of this festival.

Another important sacred day is the day on which the river Kā verī descended
on this earth. It is called `Tulā saṅ kramaṇ a' or `Kā verī Saṅ kramaṇ a'. When the
sun enters the Tulā rā ś i (Libra) (generally in October) at a particular moment of the
day, there is a sudden bursting forth of water in the small pond at Talakā verī (in the
Coorg district of Karnataka), the birth-place of the river. Thousands of people gather
there on that day to offer worship and bathe as also take a little of that holy water.

50
 A similar and very important sacred day in North India is the `Daś ahara'
(destroyer of ten sins). It is the day on which the river Gaṅ gā came down to this earth.
It occurs on Jyeṣ ṭ ha ś ukla daś amī , associated with the nakṣ atra Hastā (the
13th asterism comprising five stars). A bath in the river Gaṅ gā , especially in the
Daś ā ś vamedhaghā ṭ of Vā rā ṇ asī (Banaras) on this day is said to destroy ten
kinds of sins associated with the body, speech and the mind. Actually the festival is
celebrated on the banks of all the big rivers such as Kṛ ṣ ṇ ā , Godā varī and
Narmadā also.

Mention should also be made of the famed Karaga festival of Bangalore (in
Karnataka) held during the period Caitra ś uddha saptamī to Caitra kṛ ṣ ṇ a
dvitī yā , for a total of nine days. Karaga means kalaś a or kumbha, water jar. The
whole festival is an aspect of the worship of ā diś akti (the Original Divine Power,
Divine Mother) in the form of Draupadī , the spouse of the Pā ṇ ḍ ava heroes. It might
have originated in the Tamil country and is still very popular there, being extensively
observed. However it is the Karaga festival of Bangalore that is the grandest.
The temple flag in the temple of Dharmarā ya (the eldest of the Pā ṇ ḍ ava princes) is
hoisted on the night of saptamī . On the night ofdvā daś ī there will be dī pā rati,
festival of waving of lights. On the night of trayodaś ī , the wet Karaga (jar of unbaked
clay) is established in the devī pī ṭ ha (place of Ś akti or Devī ) in the temple and
worshipped. On the caturdaś ī day poṅ gal (a special preparation of rice) is
distributed as prasā da. On the pū rṇ imā night, the Karaga is taken out in procession
through predetermined routes, to reach the temple before sunrise. It is a big procession
comprising the dance parties carrying brass kalaś as decorated like a crown, sword-
wielding young men exhibiting their talents, a number of rathas or temple chariots and
others. The chief Karaga dancer performs astounding feats almost humanly impossible
to do.

The festival is said to have originated by the command of Draupadī herself, on

her way to heaven.

51
 5 Jayantī s or Birthdays

Most of us live in this world in such a way that very soon we are consigned to
history. But there are a few, who are the `salt of the earth' who create history! It is but
natural for the posterity to remember them with gratitude and pay their homage,
especially on their birthdays.

One of the prominent characteristics of the Hindu race is hero-worship, especially

if they are religious or spiritual persons. Hence, the number of such birthdays celebrated
in our country by the Hindus is legion. Out of that, only a few can be mentioned here
since they are, comparatively speaking, a little more known than the others.

First comes the celebration of thejayantī s of the avatā ras, especially the
Daś ā vatā ras. Since most of the avatā ras are mythical personalities and a few of
them are of the non-human form, the only data that is available and has to be relied
upon, is the one provided by the purā ṇ as. The usual dates of these jayantī s are:

1. Matsya - Caitra ś ukla pañcamī

2. Kū rma - Vaiś ā kha pū rṇ imā
3. Varā ha - Bhā drapada ś ukla tṛ tī yā
4. Nṛ siṁ ha - Vaiś ā kha ś ukla caturdaś ī
5. Vā mana - Bhā drapada ś ukladvā daś ī
6. Paraś urā ma - Vaiś ā kha ś ukla tṛ tī yā
7. Ś rī Rā ma - Caitra ś ukla navamī
8. Balarā ma - Bhā drapada ś ukla dvitī yā
9. Ś rī Kṛ ṣ ṇ a - Ś rā vaṇ a kṛ ṣ ṇ a aṣ ṭ amī
10. Buddha - Vaiś ā kha pū rṇ imā or Kalki - Bhā drapada
ś ukladvā daś ī

From this list, it is seen that Paraś urā ma jayantī falls on the
Akṣ ayyatṛ tī yā day, Kū rma jayantī and Buddha jayantī fall on the pū rṇ imā of

52
Vaiś ā kha and that even Kalki-an avatā ra yet to come-has been assigned a day of
birth.
Kalki seems to have replaced Buddha from the list of the

Daś ā vatā ras from the 15th century onwards.

Out of these, the jayantī s of Ś rī Rā ma, Ś rī Kṛ ṣ ṇ a and Buddha have already

been dealt with.

The jayantī of Paraś urā ma, the brā hmaṇ a warrior who exterminated the
wicked kṣ attriyas who were abusing their power and tyrannizing the populace, is
celebrated in the evening of the Akṣ ayyatṛ tī yā day. Worshipping his image and
offering an arghya (water mixed with sandal paste, dū rvā grass, flower and rice-
grains, to be poured from a ś aṅ kha or a conch) are important items in the rite.

There are a few temples erected in honour of Paraś urā ma, particularly in the
Konkan region of Maharashtra such as the one in Chiplun, where this jayantī is
celebrated in a big way.
Though it is sometimes mentioned which of the avatā ras has to be worshipped
for the fulfillment of which desire, not much material is available on thesejayantī s.

Mahā vī ra (5th cent. B.C. ) jayantī which falls on Caitra ś ukla trayodaś ī is
an important festival day for the Jainas, since he was the last of the Tī rthaṅ karas
(originators of Jainism). It is performed in a solemn way by all the Jainas wherever they
are.
Jayantī s of the three ā cā ryas, Ś aṅ kara ( A.D. 788-820), Rā mā nuja ( A.
D. 1017-1137) and Madhva ( A.D. 1238-1317), the prominent and pioneering leaders
of the three systems of Vedā nta (Advaita, Viś iṣ ṭ ā dvaita and Dvaita) are celebrated
with great clat by their followers and the maṭ has (monasteries and religious
institutions). Ś aṅ kara-jayantī falls on Vaiś ā kha ś ukla pañcamī , Rā mā nuja-
jayantī (more popularly called the tirunakṣ atra) on any Vaiś ā kha ś ukla pakṣ a day

53
associated with the Aridrā or ā rdrā (Betelgeuse) nakṣ atra and that of Madhva on
the Vijayadaś amī (ā ś vayuja ś ukla daś amī ) day. Apart from a simple worship,
devoted study of some of their writings-especially on the prasthā natraya (Upa-niṣ ads,
Gī tā and the Brahmasū tras)-and discourses form part of their observance.

The jayantī s of great religious leaders, especially those who started new
religious movements or reform movements are also observed widely among their
followers. Mention should be made of Basavaṇ ṇ a or Basaveś vara (Vaiś ā kha
ś ukla dvitī yā or tṛ tī yā , asso-ciated with the nakṣ atra Rohiṇ ī , the fourth group
containing five stars alpha, theta etc.) who was the top-ranking reformer of his times
(12th cent. A.D. ) and who was primarily responsible to give a definite shape to the cult
of the Liṅ gā yats (or Vī raś aivism). His jayantī is practically confined to the
Karnataka region.

Ś rī Kṛ ṣ ṇ a Caitanya ( A.D. 1485-1533) is another great figure who laid the

foundation for Bengal Vaiṣ ṇ avism. His jayantī is observed on the Holi or Dol
Pū rṇ imā day (Phā lguna-pū rṇ imā ), mostly in Bengal.

The Sikh community celebrates on a grand scale the birthdays of their gurus,
especially of Guru Nā nak ( A.D. 1469-1539) (Kā rttī ka pū rṇ imā ) and Guru Govind
Singh ( A.D. 1666-1708) (Mā rgaś ira kṛ ṣ ṇ a caturdaś ī ).
Sant Tulasī dā s ( A.D. 1532-1623) of the Rā mcarit-mā nas fame is another saint
highly revered as second Vā lmī ki in the Hindi heartland of North India. His jayantī
(Ś rā vaṇ a ś ukla saptamī ) is also observed with traditional fervour and devotion.

Tyā garā ja ( A.D. 1767-1847) the musician-saint of South India is another

highly revered person who is remembered-not on his birthday but on the day of his
departure from this world (called puṇ yadina or ā rā dhanā dina)-especially by the
musicians and lovers of music. A great annual festival is held on that day (Puṣ ya
kṛ ṣ ṇ a pañcamī ) at Tiruvayyā r in Tamil Nadu, the place where he lived, when all
the assembled musicians take part in it by singing a song or two composed by the

54
musician-saint.
Similar is the case of Purandara Dā sa (16th cent. A.D. ) another musician-saint,
considered as the father of Carnatic music. His puṇ yadina is observedon Puṣ ya
amā vā syā day. Harikathā s (musical discourses based mostly on mythological
stories) and singing of his songs are very much a part of the celebration.
Celebration of the birthdays of saints of recent past, like Ś rī Rā makṛ ṣ ṇ a, Ś rī
Sā radā Devī , Svā mī Vivekā nanda, Ś rī Nā rā yaṇ a Guru, Ś rī Ramaṇ a
Maharṣ i and Ś rī Aurobindo is also gaining ground. This shows that the list of
festivals of Hinduism has not yet been completed!

6. A Few Vratas Commonly Observed

Most of the Hindu festivals and sacred days popularly observed, either in all parts
of our country or in some regions only, have been described so far. However, there are
still quite a large number of them, belonging more to the category of vratas than
utsavas, which are even now being observed in all seriousness. An assortment from the
same will now be presented here. They are listed in the English alphabetical order with
brief descriptions.

Acalā saptamī :* It is observed on Mā gha ś ukla saptamī . It is dedicated to

the worship of Sū rya or the sun. Partial fasting on theṣ aṣ ṭ hī and complete fasting
on the saptamī are recommended.
ā malakyekā daś ī : It falls on Phā lguna ś uklaekā daś ī . Ś rī hari and Lakṣ mi
are believed to reside in the ā malaka (Emblic myrobalan) tree. Hence worship is
offered to them at the base of the tree. Sometimes Rā dhā is worshipped instead of
Lakṣ mī .
Ambuvā cī : Mother Earth (Bhū devī or Dharaṇ ī ) when expecting the rains
(i.e. just before the starting of the rainy season), is called `Ambuvā cī '. It is also the
name of the fertility rite normally observed in Bengal. During this period of four days-
ā ṣ ā ḍ ha kṛ ṣ ṇ a daś amī to trayodaś ī (June/July)-the Mother Earth is said to

55
be unclean and hence no ploughing or sowing or any other type of farm work is done.

Ardhodayavrata: When in the month of Puṣ ya, there is amā vā syā with the
nakṣ atra Ś rā vaṇ a and Vyatī pā ta-yoga (a special conjunction of the planets) then
that day, called `Ardhodaya,' is considered extremely holy. A bath at Prayā ga
(Allahabad), in the Triveṇ ī , on that occasion will bring the greatest religious merit.
Worship of Brahmā , Viṣ ṇ u and Maheś vara are also part of this vrata.

ā rdrā darś ana: It occurs on the Mā rgaś ī rṣ a pū rṇ imā day. There is a

great festival held on this occasion at the Naṭ arā ja temple of Cidambaram (in Tamil
Nadu). People flock in large numbers to have darś an of Naṭ arā ja.

Arundhatī vrata: It is observed at the beginning of the Vasanta or spring, solely

by married women desirous of sons and freedom from widowhood. The main features
are the worship of Arundhatī (the paragon of wifely virtues and the wife of the great
sage Vasiṣ ṭ ha) and fasting at night for three days.

Bakapañcaka: The five days from Kā rttī ka Ś uklaekā daś ī (called

Prabodhinī , the day on which Lord Viṣ ṇ u wakes up from his sleep) to Pū rṇ imā
are so called, because even a baka or a crane would not eat fish on these days!
Therefore all are expected to abstain from meat-eating.

Bhī madvā daś ī : This vrata has come to be known by this name since
Bhī ma, the second of the Pā ṇ ḍ ava princes, was instructed in its performance by
Vā sudeva (Kṛ ṣ ṇ a) himself. On the Mā gha ś ukla daś amī , one has to perform
the worship of Viṣ ṇ u with the aṣ ṭ ā kṣ arī mantra (Oṁ namo Nā rā yaṇ ā ya),
fast on theekā daś ī day-thisekā daś ī is called Bhī maikā daś ī -and perform
homa on thedvā daś ī day after taking bath in a river, with the help of twelve priests
well-versed in the three Vedas. On the trayodaś ī day the priests have to be honoured
with gifts of cows. This vrata is considered superior to some Vedic sacrifices like
Vā japeya.

56
 Bhī ṣ mapañcaka: This vrata is recommended for attaining freedom from sins. It
is to be performed for five days, from Kā rttī ka Ś uklaekā daś ī (Prabo-dhinī ) to
Pū rṇ imā . Bathing three times a day applying pañcā mṛ ta, pañcagavya and water
mixed with sandal- wood paste, tarpaṇ a to the pitṛ s or departed ancestors, japa of the
famous mantra Oṁ namo Vā sudevā ya during worship and of the mantra Oṁ namo
Viṣ ṇ ave during homa-these are parts of the vrata.

Bhī ṣ mā ṣ ṭ amī : Bhī ṣ ma, the grandsire and a great hero of the
Mahā bhā rata died a bachelor. On the Mā gha ś ukla aṣ ṭ amī of every year those
who offer Ś rā ddha and tarpaṇ a to him get freed from sins com- mitted during the past
year and also secure progeny.
Gaṅ gā saptamī : It occurs on Vaiś ā kha ś ukla saptamī . River Gaṅ gā is
worshipped on this day. Sage Jahnu is said to have drunk the waters of this river on this
day, since Gaṅ gā , out of the arrogance of her power, flooded his hermitage. Later,
after she apolo-gised, he let off the waters through his right ear.
Indradhvajotthā notsava: This festival of raising a dhvaja or banner for Indra, called
`Devarā ja' or the king of gods, on the Bhā drapada ś ukla aṣ ṭ amī , is specially
recommended for observance by kings. The pole for the banner was to be brought or
made of sugar-cane and worshipped with the attendant deities. Later, it was to be taken
down and immersed in deep waters. The king, by the grace of Devarā ja Indra, could
retain his kingdom and rule it well.

Kā rttī kasnā navrata: If a person takes bath in the early morning, in a river or a
tank or a lake, engages himself in the japa of the Gā yatrī mantra and partakes of
Haviṣ yā nna (sacrificial food) only once in the day during the whole month of Kā rttika,
he will be freed from all sins committed during the previous year.

Mahā mā ghi: Mā gha Pū rṇ imā is considered to be a very sacred day for the
bath in rivers and tanks. When Ś ani (Saturn) is in Meṣ a (Aries), the moon and Guru
(Jupiter) in Siṁ ha (Leo) and the sun is in Ś rā vaṇ a-nakṣ atra, then the day is called
`Mahā mā ghi'. A bath at Prayā ga (Allahabad) and other holy rivers or in holy tanks in

57
the early morning is said to remove all sins. In Tamil Nadu, the Mā gha Pū rṇ imā is
called Mā si-Mā kham and the special one when Guru (Jupiter) is in Siṁ ha (Leo) and
moon in Makha nakṣ atra that occurs once in twelve years, is called Mahā mā kham. A
very big bathing festival is held on this day at Kumbhakoṇ am when lakhs of people
take bath in the tank called `Kanyā tī rtham.'

Mā rgaś ī rṣ akṛ tya: Since ancient times, the month of Mā rgaś ī rṣ a or

Agrahā yaṇ a (November-December) has been considered as especially sacred and
appropriate for adoring the Lord. This tradition is very much alive in South India-
especially in Tamil Nadu-even now. Parties of devotees-both Ś aivas and Vaiṣ ṇ avas-
get up early in the morning, bathe and then go round the local temple and the tank
singing devotional songs, popularly called `bhajana'.

Mathurā pradakṣ iṇ ā : Circumambulating the deity in a temple as also

circumambulating a holy place is recommended as a very sacred act earning religious
merit. A Pradakṣ iṇ ā (going round) of the holy town Mathurā (the place associated
with the boyhood days of Ś rī Kṛ ṣ ṇ a) on the Kā rttī ka ś ukla navamī day is
believed to confer great spiritual merit.

Nirjalaikā daś ī : Theekā daś ī during the ś ukla-pakṣ a of Jyeṣ ṭ ha is

named thus. One is expected to fast from this morning to the next day morning without
even drinking water. Then he is to gift a water-jar full of water, some sugar and gold (or
money) as Dakṣ iṇ ā to a worthy Brā hmaṇ a and then only break the fast.

Pavitrā ropaṇ avrata: It means investing the image of a deity with the pavitra or
the sacred cord. This ritual is supposed to set right all defects and mistakes committed
in all the Pū jā s performed during that year. The putting on of the pavitra in the case of
several gods is done on different days. It may be made of gold, silver, copper, silk or
even kuś a or cotton thread. It must have knots, the maximum number being 100 and a
minimum of

58
8. Rā dhā ṣ ṭ amī
It is the birthday of Rā dhā or Rā dhikā , the gopi dearest to Kṛ ṣ ṇ a and falls
on Bhā drapada ś ukla aṣ ṭ amī day. On this day worship should be offered to
Rā dhā and Kṛ ṣ ṇ a together. One should subsist on fruits only. Apart from hearing
and singing devotional music, one should also listen to certain episodes from the
Brahma-vaivarta-purā ṇ a, related to Rā dhā and Kṛ ṣ ṇ a.

Rā manā malekhana-vrata: Writing Rā manā ma (name of Ś rī rā ma) has

been considered to be extremely meritorious since many centuries. It can be begun on
Rā manavamī day or, for that matter, on any day. It should be written a lakh of times
or a crore of times. The book is then worshipped with 16 upacā ras.

Sampū rṇ avrata: This vrata renders perfect every vrata that is rendered
defective by some mistake or obstacles. An image of the deity worshipped in the vrata
should be prepared and bathed for a month with milk, ghee, curds, fluids (like
sweetened water) and water as also worship with flowers and other materials used in
Pū jā . Finally an arghya is to be offered from a jar full of water mixed with sandalwood
paste.

Saptarṣ ivrata: The Saptarṣ is* or the seven great sages-Marī ci, Atri Aṅ giras,
Pulastya, Pulaha, Kratu and Vasiṣ ṭ ha-are to be worshipped for seven days from
Caitra ś ukla pratipad (i.e., Cā ndramā na Yugā di) with fruits, flowers and cow's milk.
The performer of the vrata should eat only once, in the night. Homa with
Mahā vyā hṛ tis (bhū h, bhuvaḥ etc.) using sesame should be done. Gift of a
Kṛ ṣ ṇ ā jina (hide of a black deer) is recommended at the end of the vrata. Mokṣ a or
liberation is the fruit.
Ṣ aṭ -tila-Dvā daś ī : It occurs on Phā lguna Kṛ ṣ ṇ advā daś ī with
Ś rā vaṇ a-nakṣ atra. Since tila or sesame has to be used six times (ṣ aṭ six), it is
called so. One has to worship the gods with sesame, perform homa with sesame, light
lamps with sesame oil in temples, donate sesame, offer water mixed with sesame to the
pitṛ s and eat sesame. The pitṛ s will be highly pleased by this act.

59
 Satyanā rā yaṇ a-vrata: This is an extremely popular vrata, almost all over the
country, especially among the lower middle class people and women. It can be done on
any day, preferably on Pū rṇ imā , Saṅ krā nti Orekā daś ī days, the places being a
temple, bank of a river, below the vaṭ a or aś vattha trees or one's own house. The
quantity of naivedya (food offering) is fixed at 1 (for e.g., 1.25 kgs.). The ingredients of
this special naivedya are: plantains, ghee, milk, wheat or rice flour, jaggery or sugar.
They are all to be mixed up to prepare the naivedya.

Apart from the elaborate worship of the deity, listening to the stories about the
greatness of this vrata, keeping vigil the whole night with devotional songs and
devotional dances are also recommended.

Ś ī talā vrata: It is a vrata for women only. It can be performed either on the
kṛ ṣ ṇ a saptamī or ś ukla saptamī of Ś rā vaṇ a. Worship of Ś ī talā 's image,
offering naivedya mixed with ghee and curds and feeding seven maidens (age-less than
8 years) are the important features. It confers freedom from widowhood.

Sī tā pū jā : Since it falls on Phā lguna ś ukla aṣ ṭ amī , it is also called

Sitā ṣ ṭ amī (sita ś ukla or white). It is considered to be the birthday of Sī tā , the
divine consort of Ś rī Rā ma. On this day both ī tā and Lakṣ mī (whose
incarnation Sī tā is) are worshipped together.

Sī tā also means cultivated land. The Sī tā ṣ ṭ amī ritual falls on Phā lguna
kṛ ṣ ṇ a aṣ ṭ ami. Ś rā ddha is offered to the gods and pitṛ s on this day with
apū pas (a special kind of sweet).

Somavatī -amā vā syā : When amā vā syā falls on a Monday, it is considered

very holy. On this day if a woman worships Viṣ ṇ u and Lakṣ mī under an aś vattha
tree and circumambulates it 108 times, she will get good children and also destroy her
sins.

60
 Ś rā vaṇ a-dvā daś ī -vrata: It is also the jayantī of Vā manā vatā ra. It falls
on Bhā drapada ś ukladvā daś ī , with Ś rā vaṇ a nakṣ atra. The votary of the vrata
has to fast on Theekā daś ī day, take a bath in the Triveṇ ī -saṅ gama (at Prayā ga
or Allahabad) or in any river, worship Vā mana and donate an earthen vessel full of
boiled rice and curds. Fasting may be done on thedvā daś ī also.
Umā maheś vara-vrata: It is performed on the Pū rṇ imā of Bhā drapada. Worship of
the images of Umā (Pā rvatī ) and Maheś vara (Ś iva) is the main item. Destruction
of sins and attainment of the desired object are the fruits promised.

Varada-caturthī : On Mā rgaś ī rṣ a ś ukla caturthī , Vinā yaka or Gaṇ apati

is worshipped as `Varada' (giver of boons). Kunda flowers (a kind of jasmine) are
specially recommended to be used in the worship.

Viṣ ṇ upañcaka: The last five days of Kā rttī ka are called Viṣ ṇ upañcaka.
Worship of Hari and Rā dhā with five upacā ras will lead to destruction of sins and
attainment of Viṣ ṇ uloka, the abode of Viṣ ṇ u.

Viṣ ṇ utrirā travrata: The performer of this vrata has to worship Hari and Tulasī
in image for three days, from Kā rttī ka ś ukla navamī toekā daś ī and perform
their marriage on thedvā daś ī , which is Utthā na-dvā daś ī .

Vṛ kṣ otsava-vidhi: In the ancient days great importance was attached to the

planting of trees. Some of the purā ṇ as give the procedure for vṛ kṣ otsava or tree
festival. Worshipping the trees in one's house or garden by sprinkling water containing
the essence of herbs as also fragrant powders, decorating with flowers and cloth,
offering of homa to gods Indra, Lokapā las and Vanaspati, letting loose a milch-cow
through the trees, feeding of brā hmaṇ as-these are some of the items of the ritual.
Yugā di-vratas: The four Yugas-Kṛ ta, Tretā , Dvā para and Kali-started respectively
on Vaiś ā kha ś ukla tṛ tī yā , Kā rttī ka ś ukla navamī , Bhā drapada kṛ ṣ ṇ a
trayodaś ī and Mā gha Amā vā syā . On these days one is advised to observe fast,
worship the Trimū rtis along with their spouses, as also the pitṛ s and make a gift of

61
cows to worthy Brā hmaṇ as.

7. Epilogue

The festivals observed by a people or a community are based on the philosophy

of life they believe in. Consequently it is but natural that that philosophy is reflected in
every aspect of the festival. As already pointed out in the General Introduction in the
beginning itself, religion is not only the basic note of the Hindu ethos but also its warp
and woof. Hence it is that practically every Hindu festival is a vrata much more than it is
an utsava.

If this is kept in mind, then, we are obliged to maintain the dignity and solemnity
of the various festivals. The disciplines like fasting, keeping vigil in the night, ritualistic
worship and so on, voluntarily imposed upon ourselves, will cleanse our minds and
hearts, making us get greater joy and peace. After all, this is what we want in life; and,
these festivals observed in the right spirit are effective aids in achieving this.

Again, there is the social aspect also to these festivals. No festival, whether
celebrated at home or in public, can be effectively organized without the willing
cooperation of all concerned. This spirit of cooperation can engender other virtues like a
sense of belonging, attenuation of ego and selfishness, and greater coordination to
achieve the main purpose of the festival. If all are inspired by the basic spirit of the
festival, then, a `levelling up,' or greater social cohesion can also result, in spite of the
various differences that may exist, brought about by extraneous factors like caste,
economic status or education.

At this point, it is very necessary to point out the unhealthy, and even hideous,
aberrations that have crept into the conduct of our festivals and sacred days during the
recent years. To mention only a few: arranging of music or dances or dramas of the
profane type in the pandals erected for Durgā pū jā or Gaṇ eś a festival; ugly dances,
reflecting a cheap imitation of the seamy side of alien cultures during the processions of

62
the images of the deities; throwing dirt and filth, tar or paint (instead of coloured water or
harmless colour powder) which is nothing short of goondaism, during the Holi festival;
keeping `vigil' the whole night on the Ś ivarā tri day by seeing lewd films or by taking
part in activities of unbridled license; blocking of public roads by erecting pandals and
beaming high decibel `music' through the loudspeakers with the scantest regard for the
neighbours; forcible extraction of money in the name of collections for the festivals, and
so on.

These aberrations are having a two-fold deleterious effect. In the eyes of the
people of other faiths, especially of the Semitic group, the Hindu society is becoming a
laughing stock! This is the first point we have to note. It is good to remember here that
the people of these faiths never do anything that lowers the dignity of their religions.
Even if someone errs, their society will take severe note of the same and chastise them.

The second point is the disastrous effect it is having on our children. They are
being brought up in an atmosphere that is reducing even sublime festivals to ridiculous
proportions. This is giving them the impression that on festival days they can behave as
they like: They are the days when they can have `freedom of the senses' instead of the
`freedom from the senses' originally intended!

If this trend is to be reversed, the remedy has to start in the homes of everyone
of us. First comes a correct understanding of the meaning and significance of these
festivals. Then comes imparting that knowledge to the others in the family. This should
be followed by the correct observance of the festivals both in letter and in spirit.

By now, it should be clear to the minds of the readers, that organizing a Hindu
religious festival in public, is a very serious and responsible job since it involves the
sanctity of these festivals and the dignity of the Hindu society. For the benefit of those
who voluntarily accept such a responsibility, a few helpful suggestions will now be
given:

63
1. It is always safer to conduct such festivals under the auspices of a
recognized institution or organization, especially the registered ones.

2. There should be absolutely no coercion in the collection of funds. All

accounts connected with the celebrations should be scrupulously
maintained. Wasteful expenditure and ostentation must be shunned.

3. Rules of public health and sanitation as also morality should be

meticulously adhered to.

4. Arrangements should be made with due respect to the laws of the land
and public convenience. If people of other religions can be lovingly
persuaded to participate in the festival-without of course hurting the Hindu
religious sentiments in any way-it will conduce to greater communal
harmony.

5. Sanctity of the place used for Pū jā and other rituals should be

jealously guarded. Only competent priests and assistants should be
employed. They should be generously rewarded.

6. All the programmes arranged should be in consonance with the central

aim and spirit of the festival. Educating the public on the significance and
observance of the festival should be an integral part of the whole
programme.

7. Exhibition and sale of religious articles and literature can be a useful

part of the festival.

8. Suitable volunteers should be recruited and properly trained for the

occasion.

64
 9. Acts of charity and activities of service to the poor and the needy
should also be a part of the programme.

10. The occasion may also be utilized to conduct competitions among

children and youth, the items being related to religio-cultural subjects in
conformity with the essential theme of the festivals.

11. If by chance, a temple of the deity involved in the festival, is in the

vicinity, the celebrations may be organized in the precincts of the temple
itself or in an adjoining area, with the full cooperation of the authorities and
devotees of the temple.

The primary purpose of this monograph on the Hindu festivals and sacred days is
to give some elementary and essential ideas about the same, so that the votaries can
observe them more meaningfully and derive greater spiritual benefit. If this purpose has
been achieved we feel blessed.

Appendix

Festivals and Sacred Days of the Ramakrishna Order

The various centres of the Ramakrishna Math and the Ramakrishna Mission run
by the monks of the Ramakrishna Order have, over the years, deve-loped their own
traditions of celebrating different festivals. Except the celebration of Christmas Eve
(December 24) which has its own peculiar history, almost all the other festivals are
Hindu festivals. This is but natural when we look at the following declaration of Swami
Vivekananda: `Bhagavan Sri Ramakrishna incarnated himself in India, to demonstrate
what the true religion of the Aryan race is; to show where amidst all its many deviations
and offshoots... lies the true unity of the Hindu religion... and, above all, to hold up
before men, for their lasting welfare, as a living embodiment of Sanā tana Dharma, his
own wonderful life into which he infused the universal spirit and character of this
Dharma, so long cast into oblivion by the process of time.' (The Complete Works of

65
Swami Vivekananda, tenth edition, 1978, Vol. 6. pp. 183-184).
Among these festivals, pre-eminent place is given to the celebration of the birthdays of
Sri Rama-krishna, Sri Sarada Devi and Swami Vivekananda. The celebrations include
ṣ oḍ aś opacā rapū jā and homa, apart from arranging religio-cultural programmes
like devotional music and discourses, in which eminent persons are invited to
participate.

The birthdays of all the other direct disciples of Sri Ramakrishna are also
celebrated with elaborate Pū jā and homa at the Belur Math, the Head Quarters of the
twin organizations. The other (branch) centres also do it though on a much smaller
scale. However, the centres situated at the birth places of some of the disciples or
centres very closely associated with a particular direct disciple, conduct the celebrations
there in a more elaborate way.

The other festivals and sacred days normally celebrated at the

Belur Math are: the jayantī s of Ś aṅ karā cā rya, Buddha and Ś rī kṛ ṣ ṇ a

Caitanya, Rā manavamī , Ś rī Kṛ ṣ ṇ a-Janmā ṣ ṭ amī , Gurpū rṇ imā ,
Phalahā riṇ ī Kā lī pū jā , Snā nayā trā , Gaṅ gā pū jā , Durgā -Pū jā ,
Kā lī pū jā , Sarasvatī pū jā (Vasantapañcamī ) and Mahā ś ivarā tri.
Out of these, the Durgā pū jā , started by Swami Vivekananda himself, is celebrated in
an elaborate and grand way, in image, the details of the rituals being taken from the
Bṛ han-nandikeś vara-Purā ṇ a. Kumā rī pū jā is one of the special attractions
during this celebration. The image is worshipped from saptamī to navamī and the
immersion done on the Vijayadaś amī , in the evening.

Many branch-centres, especially in West Bengal, Bihar, Assam, Orissa and some
northern States, cele- brate the Durgā pū jā in image with elaborate rituals. Other
centres perform the pū jā in a picture, in a smaller way, mostly on the aṣ ṭ amī or
navamī day.

66
 Like Durgā pū jā , Kā lī pū jā is also done in image on Kā rttī ka
amā vā syā , the whole night, the immersion taking place the next day.

Apart from the Belur Math, Sarasvatī pū jā in image is performed on the

Mā ghaś ukla pañcamī (Vasantapañcamī ) day in many educational centres in
Bengal and some North Indian States too.
On the Vaiś ā kha amā vā syā , called the `Phala-hā riṇ ī -Kā lī pū jā ' day (the day
on which Sri Rama-krishna performed Ṣ oḍ aś ī pū jā to Sri Sarada Devi) worship is
offered at the main shrine of Belur Math in the night. It is said that Mother Kā lī , being
pleased with the worship offered on this day, will destroy the effects of karma causing
future births. Hence the name `Phalahā riṇ ī '.

On the Snā nayā trā day (Jyeṣ ṭ ha Pū rṇ imā ) the relics of Sri Ramakrishna
are given a ceremonial bath.

On the Gaṅ gā pū jā day (Jyeṣ ṭ ha ś ukla daś amī with Hastā nakṣ atra)
a simple worship is offered to the river Gaṅ gā , on the bank of which, the Belur Math is
situated.

On the Mahā ś ivarā tri day, worship is offered the whole night to Ś ivaliṅ ga.
The sā dhus and brahmacā rins fast and keep vigil throughout the night. Devotional
singing, dance by the brahmacā rins dressed as Ś iva and his goblin-assistants,
meditation in front of the dhuni (a sacred fire) and chanting of Vedas and hymns will go
on continuously, helping the Sā dhus to keep vigil.

Though this pattern and tradition is generally followed by the branch-centres,

local variations are often made. The birthdays of other ā cā ryas, saints and prophets
like Rā mā nuja,Madhva, Basaveś vara, Guru Nā nak and Tulasī dā s are also
observed in some centres because of their importance as part of the local traditions.

Some centres in Maharashtra and South India observe Gaṇ eś acaturthī in a

67
big way with the worship to the clay image of the deity, which is later taken in a
procession and immersed in a tank or a river or the sea. Viś vakarmapū jā
(Bhā drapada ś ukla saptamī ) is performed in some centres by worshipping his
image as also the various instruments and implements used in daily life.

The only non-Hindu festival celebrated by the Ramakrishna Centres is the

Christmas Eve (December 24). It was on this day in 1886 that Swami Vivekananda and
a few of his brother disciples had taken mental vows of renunciation and dedication to
spiritual and monastic life. Swami Vivekananda had spoken inspiringly on Jesus Christ,
without being aware that it was December 24! It is celebrated with a simple worship of
Christ, readings from The Bible (on nativity) and devotional music.

Special mention should also be made of the simple worship of Ś rī

Rā macandra and Mā ruti (Hanumā n) on Everyekā daś ī day throughout the year,
along with the singing of Rā manā ma-saṅ kī rtana. This was introduced by Swami
Brahmananda (a direct disciple of Sri Ramakrishna and the first President of the
Ramakrishna Math) after he had had a vision of Mā ruti during the singing of
Rā manā ma on a day which happened to beekā daś ī . On this day, a seat is spread
out for Mā ruti to come and sit on it. A copy of the Rā manā ma (book) is also kept
there for his use!

The following list of birthdays may be useful to the followers of Sri Ramakrishna.
The dates, according to the Viś uddha Siddhā nta almanac, are given as per the lunar
reckoning of days:

Sri Ramakrishna Phā lguna ś ukla dvitī yā Sri Sarada Devi

Mā rgaś ī rṣ a (Agrahā yaṇ a) kṛ ṣ ṇ a saptamī Swami Vivekananda
Puṣ ya (Pauṣ a) kṛ ṣ ṇ a saptamī

68
2 Other Disciples
Swamis
Abhedananda Bhā drapada kṛ ṣ ṇ a navamī
Adbhutananda Mā gha pū rṇ imā
Advaitananda Ś rā vaṇ a kṛ ṣ ṇ a caturdaś ī
Akhandananda Bhā drapada Amā vā syā
Brahmananda Mā gha Ś ukla Dvitī yā
Niranjanananda Ś rā vaṇ a Pū rṇ imā
Premananda Mā rgaś ī rṣ a (Agrahā yaṇ a) ś ukla navamī
Ramakrishnananda ā ṣ ā ḍ ha Kṛ ṣ ṇ a Trayodaś ī
Saradananda Puṣ ya (Pauṣ a) Ś uklaṣ aṣ ṭ hī
Shivananda Mā rgaś ī rṣ a (Agrahā yaṇ a) Kṛ ṣ ṇ aekā daś ī
Subodhananda Kā rttī ka Ś ukladvā daś ī
Trigunatitananda Mā gha Ś ukla Caturthī
Turiyananda Puṣ ya (Pauṣ a) Ś ukla Caturdaś ī
Vijnanananda Kā rttī ka Ś ukla Caturdaś ī
Yogananda Phā lguna Kṛ ṣ ṇ a Caturthī

The Belur Math, as also many of the bigger centres, publish a list of festivals
every year. The devotees can avail of them to get accurate information.

69