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Especificaciones

Código del Artículo: IHL638

por P.V. Jagadisa Ayyar

Paperback (Edición: 2007)

Rupa & Co.
ISBN 8171673732

Tamaño: 8.0 inch X 5.0 inch
Páginas: 198 (14 Color Illustrations)

Precio: Euro 15.25

Descripción

Back of the Book

South Indian Festivities is a disappearing festivities. The Hindu festivities and vrathas were designed by the great sages of old, each having a deep spiritual significance.

The author, P.V. Jagadisa Ayyar, details various festivities of south India to bring to the fore their underlying meanings. Besides the more their underlying meanings. Besides the more commonly known festivities like Sankranti, Krishna Jayanti and Ekadasi, the author delves into some lesser known but equally significant festivities.

Author’s Introduction

It is but a truism when we say that the life of an orthodox Hindu consists in the observance of a large number of fasts and festivities. The origin and rationale of most of these are lost in obscurity with the passage of time. The traditional explanations, found scattered in certain rare manuscripts, proverbs, sayings, and even in some of the nursery rhymes of the Hindus, have been lost; and in the course of time, are sure to be completely beyond the reach of humanity if immediate steps are not taken to gather and preserve them. It is proverbial that the Hindus follow the customs of their forefathers blindly, without understanding in the least the real motives behind their origin and the basic principles underlying them. Though many stories may be narrated to illustrate this fact, I will briefly narrate only one and then go on.

Once upon a time a great sage performed a sacrifice. A large number of people assembled to witness the event. A tame black cat was seen tied to the pillar supporting the sacrificial shed__ with a rope of kusa grass (Eragrotis cynosuroides). This was done to prevent it from coming there and upsetting the sacrificial vessels and arrangements. However this was interpreted by the simple—minded audience to be a sine qua non for the observance of such a sacrifice. From that time onward, great pains were taken by the performers of that sacrifice to secure a black cat! An act aimed at getting rid of a nuisance turned into an act of primary importance in the performance of the sacrifice, simply because the people did not care to know ‘the why and the wherefore’ of particular acts.

Every village has a temple, and people circumambulate it. Ask them why it should be done and you are taken for an impertinent unbeliever.

The use of turmeric powder with lime water, to cast off the influence of evil eye, is a common sight during marriage occasions and marriage processions; but how many will be able to give a rational explanation for the usage'?

We may quote instances after instances of people following a particular custom blindly, without understanding why and wherefore they do it. Such a practice is surely not g conducive to general welfare.

The Hindu festivals and Vratas were designed by the great sages of old. They were full of wisdom and capable of understanding and utilising the forces of nature. They thoroughly understood the human nature and human wants. They also knew about the dangers from super-physical forces and intelligences that humanity is susceptible to. Just as flypapers are used to get rid of flies, substances like a mixture turmeric and quicklime in a quantity of water were used, to get rid of super physical pests, directing super-physical forces that are injurious to human safety and welfare. They originated temples, festivals, Vratas, fasts and so forth with definite aims. As they were thoroughly eonversant with the needs of men while living, and also with their needs after they died, their aims may be said to be twofold. For convenience’s sake, we may sharply divide their aims into physical and l spiritual. The festivals, Vratas, fasts, and other such activities l are designed to serve either or both of these aims.

From the standpoint of those wise sages, physical acts are i for serving spiritual ends, and consequently people who take a short cut to spiritual progress need not attach much 1 importance to observances fostering physical gifts, but may utilise them as temporary stepping stones to reach greater heights; But a very large majority cannot take this short cut at this stage of human evolution, and consequently the observance of the festivals and Vratas should naturally be of a kind conducive to bodily comfort and relief, contributing but little to spiritual progress. But each and every one of the festivals and Vratas has a deep spiritual significance, and persons capable of taking the short cut to spiritual progress may advance very rapidly, if they understand the principle underlying the observance, and take to it in the right manner and in the right spirit.

If physical results are to be taken into consideration, there are myths attached to each and every one of the fasts, feasts, Vratas and festivals, and if people understand them and follow m the footsteps of the heroes depicted therein, physical results are sure to follow sooner or later.

When spiritual progress by the observance of a particular Vrata is to be explained, we must examine what takes place m nature everyday around us, and see whether there may not he anything akin to it, in the birth, growth, decay, and death of man. We should also see that our sacred scriptures are used as touchstones for testing our inferences.

Everyone will concede that there is a goal towards which everything in nature is tending. The aim of a tree is to produce seeds capable of reproducing the parent tree. The same thing applies to the animal kingdom also. Herein lies the key to unravel the mystery of the nature and progress of human spirit. Ugly this fact is emphasised by the phallic symbol in Siva temples and the images of gods and goddesses in all temples. The human body and the human principles are but layers within which the seed, namely, the spirit, is forming and maturing or ripening. When the seed is fully ripe, it will have no use whatsoever for the human body and the human principles and consequently it would shake or cast them off and begin to grow to acquire the shape and size of the parent it originated from. Let us take the formation and growth of this spiritual seed for our examination. To do this satisfactorily and clearly, we must distinctly bear in mind the simile of the seed. The principle out of which the tree grows is in the kernel we all know. This kernel has layers of pulp, skin and so on to protect it until it is capable of resisting extraneous influences. Human spirit is exactly like this kernel imbedded in layers of matter going by the name kosas or sheaths in Hindu philosophical parlance. Unlike the layers in a seed, the layers surrounding and protecting the spirit are cast off and renewed in the same way in which the slough of a serpent is cast off and renewed.

Scientists tell us that there are invisible forces between atoms and molecules holding them together. By stretching our imagination we can conceive these lines of forces gradually developing into minerals and vegetables. In fact, these are the lines on which the future nervous systems of animals are to be developed. The Hindus consider certain trees and plants in the vegetable kingdom, and certain animals in the animal kingdom, to be more evolved than the others. This conception is the result of observations made on the development of these lines of forces.

These lines of forces, after reaching a particular stage of development, manifest themselves as fine streaks of" light emitting a halo around them. These streaks, by play of forces, gather around them material sheaths of various grades of tenuity, forming the complicated nervous systems of animals. The various ganglionic knots are centres of brilliance l gathering around them material sheaths similar to the nervous sheaths. These centre of brilliance with the network of libres “of light diffusing a halo of light forming a definite beautiful shape within an ovoid of light, is really the spirit of man.

Brighter these centres and streaks of light in animals are, finer will be their nervous systems and consequently better bodies for receiving liner vibrations of emotion and intellect, built around them. The development of these centres and the connecting network of streaks of light to the point of perfection is, in fact, the goal towards which human and other evolutions are tending. The Hindu philosophy and its system of` Yoga are intended mainly to achieve this end. When this point of evolution is reached, the kosas or material sheaths having served their purposes, would fall off from the spirit to which they are now clinging, leaving it free to complete its own growth in the likeness of its parent.

Just as there are differences in the seeds in the number of the protective coverings for the kernels, there are differences in the intelligences also in the universe. The intelligence having the largest number of coverings, goes by the name `man’, and those having fewer ones, go by the names of various grades of angels or devas. There are hosts of them and they are of innumerable kinds and varieties. But the kernel or the spiritual principle in every one of them is the same.

The sages of old knew this, and consequently originated a variety of festivals with the progress of the spirit in view. For the progress of the spirit, the well—being of the various coverings is absolutely necessary till it is completely developed. Therefore the various customs and observances are so designed as to lead to spiritual growth, first by strengthening the coverings, and eventually but gradually, by throwing off those coverings, when they have accomplished their purposes.

Men in different stages of attainment or evolution are found in this world. Some require the outermost sheath to be strengthened for the welfare of the spirit within; to them, the observances would secure a healthy and strong body.

Contents

	Author’s Introduction	i-ix
I	Bhogi Pandigai	1-15
II	Sankranti	6-11
III	Go Puja (Cow Worship)	12-16
IV	Ratha Saptami	17-25
V	Tai Pusam	26-31
VI	Masi Magha	32-36
VII	Maha Sivaratri	37-41
VIII	Sri Rama Navami	42-48
IX	Panguni Uttiram	49-53
X	Chaitra Vishu (The Hindu New Year Day)	54-61
XI	Chitra Pournami	62-65
XII	Vaikasi Visaka	66-70
XIII	Adi Puram	71-75
XIV	The Vyasa Puja	76-81
XV	Avani Mulam	82-85
XVI	Vara Lakshmi Vrata	86-90
XVII	Upakarmam	91-94
XVIII	Gayatri Japam	95-99
XIX	Krishna Jayanti	100-103
XX	Ananta Vrata	104-110
XXI	Vinayaka Chaturthi	111-123
XXII	Navaratri	124-135
XXIII	Skanda Sashthi	136-141
XXIV	Deepavali Pandigai	142-146
XXV	Kartikai Vratam	147-150
XXVI	Arudra	151-156
XXVII	Vaikuntha Ekadasi	157-160

List of Hindu festivals

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Hindus observe sacred occasions by festive observances. All festivals in Hinduism are predominantly religious in character and significance. Many festivals are seasonal. Some celebrate harvest and birth of God or Heroes. Some are dedicated to important event in Mythology. Many are dedicated to Shiva & Parvati, Vishnu & Lakshmi and Brahma & Saraswati.^[1]

[hide]

[edit] 'Utsava' and Observance

'Utsava' is the Sanskrit word for Hindu festivals, meaning 'to cause to grow Upward'.^[2]

A festival may be observed with acts of worship, offerings to deities, fasting, feasting, vigil, rituals, fairs, charity, celebrations, Puja, Homa, aarti, etc. They celebrate individual and community life of Hindus without distinctive of caste, gender or class.

[edit] Observance periods i.e. Tithi

The Hindu calendar usually prescribe their dates to Lunar calender.

[edit] Mythology

The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent.

[edit] List & Descriptions of Major Hindu Festivals

Major Hindu Festivals	Hindu Lunar Day of Observance	Civil date (2003)	Descriptions
Makar Sankranti or Pongal Thai Pongal Festival at temple in Colombo Kite flying in the rooftops of Varanasi	Makar Sankranti marks the transition of the Sun into Makar. It marks the beginning of the gradual increase of the duration of the day. Pogal is first day of Uttarayana, coinciding with the beginning of the Tamil month of Thai	Jan 14	Pongal is one of the most popular harvest festival of South India, mainly Tamil Nadu and Andhra Pradesh. Pongal falls in the mid-January every year and marks the auspicious beginning of Uttarayan – sun's journey northwards. Pongal festival lasts for four days. Celebrations include drawing of Kolam, swinging & cooking of delicious Pongal.^[3] This day is coinciding with Makara Sankranti.
Vasant Panchami Goddess Saraswati during Vasant Panchami in the streets of Kolkata	Fifth day of waxing moon of Magh (Hindu Calendar)	Jan 20	Vasant Panchami (also called Saraswati Puja by Bengalis and Biharis) is celebrated for the blessing of Saraswati, goddess of wisdom and the arts.^[4]
Thaipusam or Kavadi Murugan during Thaipusam 'Kavadi' at a temple. in Vavuniya, Lanka	the full moon in the Tamil month of Thai	Jan / Feb	Thaipusam is a Hindu festival celebrated mostly by the Tamil community. The word Thaipusam is derived from the Tamil month name Thai and Pusam, which refers to a star that is at its highest point during the festival. The festival commemorates the occasion when Parvati gave Murugan a spear so he could vanquish the evil demon Soorapadman. Kavadi Attam (Tamil:காவடி ஆட்டம்) is a dance performed by the devotees during the ceremonial worship of Murugan, the Tamil God of War.^[5] It is often performed during the festival of Thaipusam and emphasizes debt bondage. The Kavadi itself is a physical burden through which the devotees implore for help from the God Murugan.^[6]
Maha Shivaratri A statue depicting Shiva meditating	Thirteenth night of the waning moon of Magh (Hindu Calendar)	Mar 12	Maha Shivaratri is the great night of Shiva, followers of Shiva observe religious fasting and the offering of Bael (Bilva) leaves to the Shiva.
Holi Lath mar Holi being played in Barsana, Uttar Pradesh	Full moon of Phalgun (Hindu Calendar)	Mar 1	Holi or Phagwah is a popular spring festival. Holi commemorates the slaying of the demoness Holika by Lord Vishnu's devotee Prahlad. Thus, the festival's name is derived from the Sanskrit words "Holika Dahanam", which literally mean "Holika's slaying"
Shigmo Young boy at the Śigmo		Feb – Mar	Shigmo is celebrated in Goa as one of the prominent festivals of the Konkani Hindu community.
Vasant Navratri Bhajan in Coimbatore, Tamil Nadu		moves	Navratri is the Hindu festival of worship and dance. In Sanskrit the term literally means "nine nights". During this festival the forms of Shakti are worshipped.
Rama Navami A Home shrine with images of Rama, Sita, Lakshmana and Hanuman, on Sri Rama Navami		Mar 24	Rama Navami is the celebration of the birth of Rama.
Gudi Padwa Gudi	First Day of waxing moon of Chaitra (Hindu Calendar)	Mar 24	Gudi Padwa is celebrated on the first day of the Chaitra month, and is celebrated as New Year's Day by Marathis and the Konkanis. According to the Brahma Purana, this is the day on which Brahma created the world.
Ugadi Obbattu or Bhakshalu/Holigey -prepared on Ugadi in Karnataka and Andhra Pradesh.		Mar 24	Ugadi (meaning "the start of an era" in Telugu and Kannada) is the New Year's Day for the Kannadigas and Telugus. It takes place on the same day as Gudi Padwa.
Vishu and Tamil New Year A traditional vishu kani setting		Apr 14	Vishu is a Hindu festival celebrated in Kerala. The Tamil New Year follows the nirayan vernal equinox. These festivals falls around April 14 of the Gregorian year.
Hanuman Jayanti Shri Hanuman Mandir		Mar 30	Hanuman Jayanti is the celebration of the birth of Hanuman, Rama's loyal devotee.
Bihu Bihu dancer playing a 'pepa' (horn)	Vaisakha – The first month of Hindu Calendar	Apr 14–15	Rongali Bihu (mid-April, also called Bohag Bihu), the most popular Bihu celebrates the onset of the Assamese New Year (around April 15) and the coming of Spring.
Sitalsasthi	Sixth day of the bright fortnight of the month of Jyestha (Hindu Calender)	Jun	The marriage of Shiva and Parvati is celebrated as Sitalsasthi. It is celebrated as a carnival. Where people and artists from different walks of life participate making it more beautiful and bringing out the true colour of life.
Vat Pournima	Full moon of Jyeshta (Hindu Calendar)	moves	Vat Pournima is observed in Maharashtra. Pournima means "full moon." Women pray for the prosperity of their husbands by tying threads around a banyan tree.
Bonalu Women with Bonam performing parikrama		Aug	Bonalu is a Scheduled Caste/Tribe and Backward Caste celebration of Mother Goddess (Pochamma, Yellamma, etc.) in the Telangana Region. Caste based festivals are common in this region.
Bathukamma Women dancing around their Bathukammas		Sep / Oct	Bathukamma is a festival which takes place during the months of September and October in some regions of Telangana, originally in Ranga Reddy, Medak and Warangal Districts.
Rath Yatra The Rath Jatra in the Grand Avenue at the Jagannath Temple, Puri, 2007		Jul 13	Rath Yatra is the festival associated with Jagannath.
Guru Purnima A sanyasi performing Vyasa puja traditionally held on Guru Purnima day, as a part of Chaturmas rituals	Full moon of Ashadh (Hindu Calendar)	Jul 25	Guru Purnima is the day devotees offer puja (worship) to their Guru. This was also the day when Vyasa, author of the Mahabharata was born.
Mahalakshmi Vrata		moves	Mahalakshmi Vrata is a puja performed by married Hindu women to seek the blessings of Mahalakshmi, goddess of wealth and prosperity.
Onam Thiruvathira Kali during Onam in Kerala Intricately decorated Pookalam		Aug 23	Onam is a harvest festival, celebrated mainly in the Indian state of Kerala. Like many other religious festivals in India, Onam is celebrated by people across all castes and faiths.
Raksha Bandhan Rakhis	Full moon of Shravana (Hindu Calendar)	Aug 24	Raksha Bandhan is a festival celebrated mainly in northern Indian states. Rakhi is a special occasion to celebrate the chaste bond of love between a brother and a sister.
Krishna Janmaashtami Govinda Pathaks forming human tower to break the Dahi handi	Eighth day of waning moon of Shravana (Hindu Calendar)	Sep 1–2	Krishna Janmaashtami is the Hindu festival celebrating the birth of Krishna. It is actually called as Krishna Jayanthi. The date falls not only on the eight day of the waning moon, but always on Rohini Nakshatra.
Gowri Habba		Moves	Gowri Habba is celebrated in Karnataka, Andhra Pradesh, and Tamil Nadu. Gowri is worshipped for her ability to bestow courage to her devotees. Newly wed couples are invited to the house of the groom's parents and served with varieties of food.
Ganesh Chaturthi Ganesh Visarjan in Mumbai	Fourth day of the waxing moon of Bhadrapada (Hindu Calendar)	Sep 11	Ganesh Chaturthi is the celebration of the birth of Ganesh.
Nuakhai	Fifth day of the waxing moon of Bhadrapada (Hindu Calendar)	Sep 12	Nuakhai is celebrated to welcome the new rice of the season. This is an agricultural festival mainly observed by people of Western Orissa (Kosal).
Navarathri Goddess Durga deity in Bhubaneswar, Orissa Garba dance in Ahmedabad during navratri festivities	First nine nights of the waxing moon of Ashvin	Oct 8	Navarathri is the Hindu festival of worship and dance. In Sanskrit the term literally means "nine nights". During this festival the forms of Shakti are worshiped.
Vijayadashami Durga Puja celebrations in Dhakeshwari National Temple, Dhaka, Bangladesh Effigies of Ravan and his brothers to be burnt by Rama	Tenth day of waxing moon of Ashvin (Hindu Calendar)	Oct 17	Vijayadashami is the Hindu celebration of good over evil.
Deepavali Rangoli, decorations made from coloured powder, is popular during Diwali A chakra firework	New moon of Ashvin (Hindu Calendar)	Nov 5	Deepavali which means "row of lights/lamps" is called "Divali" in North India, Deepa means lamp and in Hindi a lamp is mostly called a Diya or Di. The festival is celebrated on the occasion of Lord Krishna and his wife Satyabhama killing a demon Narakasura. Another story says the festival is celebrated for the return of Rama and Sita to the kingdom Ayodhya after fourteen years of exile.
Bhai dooj	Second day of the waxing moon of Kartik (Hindu Calendar)	Nov 7	Bhai dooj, also referred to as Bhaubeej, is the ceremony performed by Hindus, generally, on the second day of Deepavali. It is celebrated among brothers and sisters and is similar to Raksha Bandhan, except there is no tying of rakhi involved.
Kartik Poornima	15th of the Full moon day of Kartik (November–December)	Moves	A unique festival is celebrated in Varanasi this day which is called Dev Devali. The Kartik Purnima festival also coincides with the Jain light festival and Guru Nanak Jayanti
Chhath Morning worship at Jamshedpur, Jharkhand		Nov 11–12	Chhath is mainly observed in Bihar and Terai, but is also celebrated elsewhere. It is a festival dedicated to the Sun God for bestowing the bounties of life and fulfilling wishes.
Prathamastami	After 8 days of Kartik Purnima		Prathamastami is a festival that originated in Oriya. It is held on the eighth day of the month of Agrahayana, when older female relatives pray for the prosperity of their eldest child. The festival is followed by rituals and recitations of the Glory of Mahalakshmi and Shashti devi.
Yatra Dnyaneshwar's palkhi (palanquin), holding the footwear of the saint, is carried with honour in a silver bullock cart from Alandi to Pandharpur.		Oct – Mar	Yatra (also Zatra and jatra) refers to the pilgrimage festivals celebrated at Hindu temples. Idols and murtis are taken out on special procession in a palkhi (a palanquin) or a chariot called the rath. Every temple observes this festival once a year on the traditional day.
Karthikai Deepam Pithalai vilakku (Brass lamps) during the occasion of Karthigai Deepam from a house at Nerul, Navi Mumbai, India with typical Maakolam in front of the house.		Nov / Dec	Karthikai Deepam is a very ancient festival of lights celebrated by Tamil Hindus on the full moon day of Karthikai month (November/December). This occurs on the day when the moon is in conjunction with the constellation Karthigai (Pleiades) and purnima. It is the same as Kartik Poornima but since Tamils follow the Hindu Solar calendar with correction for precession of the equinoxes, the Tamil date matches the actual constellation.
Pancha Ganapati	A Winter Solstice celebration that lasts five days.	Dec 21-25	Pancha Ganapati is a modern Hindu festival celebrating Lord Ganesha the Five-Faced Maha Ganapati—Lord of Categories.
Kumbh Mela 2001 Kumbh Mela at Allahabad A procession of Akharas marching over a makeshift bridge over the Ganges river, Kumbh Mela at Allahabad, 2001	A pilgrimage made every four years to the Ganges river	Jul27 - Sep 7	The Purna (complete) Kumbh takes place every twelve years. The Ardh (half) Kumbh Mella is celebrated every six years. The normal Kumbh Mela is celebrated every 4 years. The Maha (great) Kumbh Mela which comes every 12 'Purna Kumbh Melas', or 144 years.