Showing posts with label Festivals. Show all posts
Showing posts with label Festivals. Show all posts

Wednesday, March 6, 2019

Herath (Shivratri)

Herath (Shivratri)

Kashmir has been a spiritual seat since ancient times. Kashmiri Pandits are Shaivites andHerath (Shivratri) is the most important festival of Kashimri Pandit community who are the ancient and original inhabitants of Kashmir.
This festival has the same importance in Kashmir as Durga Pooja in Bengal, Ganesh Pooja in Maharashtra, Ayyapa festival in south India, Holi in the Braja Dham and Jagannath festival in Orissa.
Herath (Shivratri) finds its reference in various sacred texts like - ‘Nilmat Puran’ of the sixth century Sanskrit text of Kashmir, 'Shivastrotravali' by Shaivite philosopher Utpal Dev of the eighth century, 'Tantraloka'and 'Pratyabhijna Darshnam' by Abhinav Gupt, 'Sivadrashti' by Acharya Somananda and 'Rajtarangni' by Kalhan which have contributed immensely towards the enrichment of Kashmir Shaivism.
Shivratri is called ‘Herath’ in Kashmiri, a word derived from the Sanskrit ‘Hararatri’ the ‘Night of Hara,’ which is another name of Shiva also it is the night of the Tandava for Shiva, but the grace of the Watuka Bhairava makes that Tandava into the auspiciousness of higher bliss.
Kashmiri Pandits worship Lord Shiva in His both forms of Shiva and Shakti. Shakti for us is the Goddess Raginya, Sharika, Kali or Durga, who are the energy aspects of Lord Shiva. Worshipping Lord Shiva leads to the cosmic mother, who offers solace, protection and divine grace to one and all.
Accordingly, the ultimate Truth or Supreme Reality is Lord Shiva Himself and the whole creation is His manifestation.Lord Shiva represents the life cycle of living beings. It is due to this very fact that walnuts are used in the Shivratri Pooja. Walnuts, known in Kashmiri as 'doonya' is a seed, which in reality represents a complete life-cycle i.e. the beginning and end of life. It is also a miniature representation of our universe and is symbolic of our respect for the entire cosmos. The four kernels of the walnut are also believed to represent the four directions of the hemisphere and the four Vedas.
Kashmir Shaivism, also called Trika Shastra is the philosophy of triad, which comprises Shiva-the Universal consciousness, Shakti-the Divine energy and Nara-the human soul. Kashmir Shaivism is the exploration and realization of the divinity within ourselves. Lord Shiva is also known as Mahadeva-the Great God, Triloki Nath-the Lord of three worlds, Umapati, Gauripati, Parvatipati, Chandrashekhar-the moon-crested, Gangadhar-the bearer of Ganga, Girisha-the mountain Lord, Mahakal -the Lord of death, Pashupati-the Lord of beasts and Vishwanath-the Lord of Universe. HE is the Lord of his spiritual consort, the Goddess Parvati, which in reality is the cosmic energy. The union of Lord Shiva with Shakti is Shivratri, also known by the names of Mahashivratri, Kalratri and Talaratri.
In Kashmir we celebrate Herath (Sivratri) with the grand ritual of Watuka Pooza. Watuk is actually word Batuka, the young Bhairava - that is Shiva.
CELEBRATION DATE
Herath (Shivratri) is celebrated on trayodashi or the thirteenth of the dark half of the month of Phalguna (February–March) by Kashmiri Hindus and not on chaturdashi or the fourteenth as is celebrated by Hindus in the rest of the country. The reason for it is that this long drawn festival that is celebrated for one full fortnight as an elaborate ritual is associated with the appearance of Bhairava (Shiva) as a jwala-linga or a linga of flame.
As per a prevalent belief in Kashmir, the Divine Couple of Lord Shiva, and Goddess Parvati visit the devotees homes on the night of Mahashivratri and are said to stay as Divine Guests upto Amavasya, known as 'Doonya Mavas' (15th day of Phalgun Krishnapaksh).
ORIGIN OF SHIVRATRI
The origin of Shivratri is attributed to several stories in Hindu mythology.
One very popular story traces the origin of this festival to the churning of the Ocean of Milk by devas (gods) and asuras (demons). It is said that when both gods and demons were churning the Ocean of Milk to obtain amrita (water of immortal life), they came across many unusual substances, including the deadly poison Kalakuta. As soon as they touched the poison, it exploded into poisonous fumes that threatened to envelope the entire universe by darkness. When the destruction of the universe seemed inevitable, the gods ran for assistance from Brahma and Vishnu, but neither was able to help. At last they ran to Lord Shiva, who raised his trident and condensed the fumes. In order to save the creation, Shiva swallowed the poison without spilling a single drop. The poison left a dark blue mark on Shiva's throat. The gods praised and worshipped Shiva for saving the universe.
The philosophical essence of the above myth is as follows: gods and demons symbolize all kinds of individuals (both good and bad) in the world. The Ocean of Milk represents the ideal world that is full of peace and happiness for all human beings. Churning the Ocean of Milk signifies the human activity in the world. The amrita symbolizes happiness and the poison represents human greed and selfishness. Shiva symbolizes the atman (self), the spiritual essence of an individual. Worship of Shiva denotes meditation and contemplation by an individual on his or her own self.
The above story is symbolic of the fact that individuals perform actions in the world in order to achieve happiness. In this process a person is usually overpowered by greed and selfishness, ruining his or her efforts for obtaining peace and happiness. Thus the only way to achieve peace and happiness is by worshipping Shiva at night, that is, by meditating on one's own self during the night when the individual is free from the distractions of the physical world. When the individual attains self-knowledge, he or she can live in the world without being affected by anger, greed, and selfishness, the three enemies of one's soul. Shlce Shivratri symbolizes the worship of the atman within, this festival is celebrated as a purely religious festival by all Hindus, as stated earlier.
According to sacred texts at this time a forceful natural upsurge of energy is said to take place in the human system, which advances the process of soul purification and enlightenment. This energy in combination with the significant planetary positions help in the upward flow of the energy flow in the human beings. These energy forces help us to overcome the Karmas and raise one's consciousness beyond the veil of illusion resulting in the intensification of the spiritual process.
Another story in Hindu mythology also emphasizes the auspiciousness of Shivratri: On the day of Shivratri, a hunter, who had killed many birds in a forest, was chased by a hungry lion. The hunter climbed a Bilva tree to save himself from the lion's attack. The lion waited throughout the entire night at the bottom of the tree for its prey. In order to stay awake to avoid falling from the tree, the hunter kept plucking the leaves of the Bilva tree and dropping them below. The leaves fell on a Shiva Linga that happened to be located at the bottom of the tree. Shiva was pleased by the offering of the Bilva leaves by the hunter, although inadvertently, and saved the hunter in spite of all the sin the hunter had committed by killing the birds. This story emphasizes the auspiciousness of worshipping Shiva with Bilva leaves on Shivratri.
SCHEDULE
Herath (Shivratri) festival starts on the first day of the dark fortnight of Phalguna, with cleansing and renovation of the houses and concludes on the Amavasya day with the distribution of Prasada of Doonya (walnuts)and Chochi Waer (rice flour roti) after performing theprescribed Pooja.
Day 1
Hur`i Okdoh: This day marks the beginning of the fortnight long Herath festival for KashmiriPandits that ends 15 days later on Amavasya.
Day 1 to Day 6
Hur`i Okdoh to Hur`i Shiyam: The first day of celebration to the sixth day is to clean,known as Hur Dalun. Also house as required is painted and decorateto give it a festive look.
The Pooja room called Thokur Kuth and the front door called Dar are specially cleaned, one for the pooja and the other to welcome Shiva and Parvati, whose communion is the real essence of Shivratri.
After Hur`i celebration, Hokh`u Siyun/ dried vegetables are not cooked as a dish. There is a logic behind it. Since the Watuk Raz is to be invoked with serenity, thus there should be something new vegetable to be offered, which could be easily available.
Day 7, 8 and 9
Hur`i Sattam, Hur`i Atham and Hur`i Navam: The eighth day called Hur`i  Aetham is the day of the presiding deity of the valley, Maa Sharika. On this day we have Havan at Hari Parbat and night long Keertan. It is on ' Hur`i -Navum' that ladies especially newly-wed Kashmiri Pandit brides visit their parental homes.
Day 10
Dyare Daham (Dashmi): On this day when ladies / newly-wed Kashmiri Pandit brides return from their parental homes, they bring alongwith them ‘Herath - bhog’ the 'Kangri' (the traditional fire-pot) with a silver tsalan dangling behind it, a pack of salt, 'rotis' (bread), new clothes and some money locally called 'Atagut' as 'Shivratri Shagoun'.
It is on this day that vegetarian or non-vegetarian food are cooked as per the family ritual or 'reeth'.
Day 11
Gada Kah (Phagun Gatapach Kah): On the eleventh Tithi of the Phalguna Krishna Paksha, the Fish is cooked and offered to the Ishtadeva to seek his blessings for the Anushtthanam / invoking deliberations of the Wagura on the following day. Wagura is the Tantric net, which needs to be woven with the Shri Raja Rajeshvari Mantra, which is the Reshi Dulij of the great event. It is purely Sattvic, as the name Reshi Dulij suggests. Only vegetarian food, milk and candies are offered to this cosmic shape of the Divine. The main event is on the Shiva Ratri day deliberations, according to the Kula Riti/ family tradition.
Day 12
Wager Baah: It is customary to have Wagur pooja on this day, which is the first formal pooja of the Shivratri. A small earthenware pot known as 'Wagur' is installed amidst elaborate rituals in the pooja-room, locally known as 'Watuk-Kuth'.
At sunset, tie a narivan around a small pitcher (wagur: the priest: the messenger) and offer tilak. The messenger brings the good news about Shiva and Parvati visiting next day.
Another tumbler or pitcher is filled with water and walnuts (called kalusha: the witness: the mind). The priest and kalusha sit on grass mats. In the evening after performing 'Wagur Pooja', cooked rice, vegetarian or non-vegetarian dishes depending upon one's individual family 'reeth' or ritual are offered to the 'Wagur'.
Watuk Raz Parivar is to be bought from the potter in the Deity form of Watuk Bhairava, Ram Go`d, Reshi Dulij, Sani-Potul, Khetra Pal, Dupu Zoor. It was necessarily bought after Hur`i Satam upto Wage`r Baah.
Watuk Parivar needed for the occasion should be preferably of baked clay. Nowadays brass/steelis also used depending on availability.
Day 13
Herath (Shivratri): The thirteenth day called Herach Truvah (trayodashi) is the day of the main pooja. Shiva and Parvati come to stay in the home. The eldest male in the family keeps a fast and an elderly lady of the family fills-up the earthen-pitcher designated as 'Watuk-Nout / Ram Go`d' with fresh water and walnuts, usually 101 or 151. This ritual known as 'Watuk-Barun' is performed before the sun-set.
The 'Watuk-Nout / Ram Go`dis a symbolic representation of Lord Shiva, whileas a other earthen-pitcher, called 'Reshi Dulij' placed adjacent to the 'Watuk-Nout' represents the Goddess Parvati.
The smaller earthenwares such as 'Sanivari/Khetra Pal' (two in number), 'Machvari' (2-4 in number) a hollow cone-shaped 'Sanipatul' representing lord Shiva and a 'Dhupzoor (an earthen dhoopstand) are suitably placed near the 'Watuk-Nout'.
Sani Patul represents the cosmic creation of the Shiva Shakti in One Emblem. ‘Sini’ is a Sanskrit word, which refers to the woman having a white complexion and ‘Putula’ in Sanskrit language means the icon of Shiva. So Sani-Patul is the Shiva Shakti Eka Rupani /Shiva and Shakti are one in essence, which is the base of the Kashmiri Herath.
Wusur and A’ir is Prithvi Tattva or the Earthly existence. Wusur is the Apbhramsha of the word Wasura, which denotes existence of the Mother earth. That is the reason the Wusur is made of Petchi Diyol, a special weed of the Dal lake. As Mother earth is both soil and the water. The dried Petcha grass known as diyol is put in three whirls with a knot, to represent the Trigunatmak Prakriti of Sattva-Rajas-Tamas.It is placed at the bottom of the Watuk Raz`u. Ram Go`d, Reshi Dulij and two Khetrapals, the guardian deities of the great event. Wusur is an offering of garland and A‘ir is an Asana/seat. It is to invoke the Kundalini Shakti within the aura of Watuk Raz. The Deities are wrapped properly with the garland. This is the very start of the Thirty six Tattvas of the Trika Shasana/ Darshanas or popularly recognized as the Kashmir Shiva Darshan to start with the Prithvi Tattva. The Shasta /Principal deity of the Five day Pooja is the Watuk Raz`u. The thirty six Tattvas is the universal Existence of Shiva, where Shakti helps Shiva to manifest as a universal Spirit. The Watuka Paddhati establishes that fact.
Mystical Diagram of the Watuka Bhairava:
In every Kashmiri Pandit Religious Anushthana, we need to invoke the Kalasha Purusha, with mystic diagrams to be drawn by the Rice flour. The Yantras differ from one deliberation to another. The Kalasha are of two types. The First is the Brahma Kalasha and the other is the Indra Kalasha. Brahma Kalasha is purely the Hiranya garbha, which needs to be invoked through the Atharva Vedic Ganapati Avahan, followed by the Panchayatan Deva Vedic Suktas of Ganesha, Surya Vishnu, Shiva and Devi. The Puranic Mantras are also recited during invocation, followe by the Tantric Bijaksharas. You know it well, that Kalash Doonya is highly revered and is the First Naivedya after the Hasta Phalam/ Athi Phol’u is offered and Shanti Mantras are recited. This is known as the Achhidra of the Deliberationa/Anushthhanam. The walnuts are offered to the Kalasha Purusha, because Walnut is the Ritu Phalam of Kashmir, which are easily available in the whole cycle of the year. Offering of Ritu Phalam is purely Puranik in substance, as it is the fifth step in the Panch Upchara Pooja.
After the Pooja Mahimnapar is recited. This is one of the favorite prayers with Kashmiri Pandits (Pushpadanta Mahminaparam) that extols the virtues of Shiva. It was written by Pushpadanta to appease and pray to Shiva to lift the curse on him for stealing flowers meant for Shiva’s worship. At the end of the Pooja, all the water used in the Pooja (nirmaal), flowers, rice cakes offered to Watuk, and any offerings to the departed are collected and deposited under a shade tree. The eldest person in the household now can break his fast and the feast is enjoyed.
Day 14
Salaam: The day following 'Herath' called 'Shiva chaturdashi' is locally known as 'Salam.'Morning pooja is offered to the Watuk. Rice cakes and walnuts are eaten as Prasad / Naveed.
As part of the ritual, special vegetarian or non-vegetarian dishes according to one's family ritual or 'reeth' are offered to the 'Dulij'. On this day, all the family members and near relatives are given pocket-money called 'Herath-Kharch' by the head of the family.
During Shivratri days, playing of indoor-game with the sea-shells, locally called 'Haren-gindun' is a usual practice especially among the children.
Day 15
Doonyaya Mavas: (walnut Amavasya - day of Parmozun). The day Shiva and Parvati return to the Himalayas.
Late in the evening, pooja is performed either on the river bank (Yarbal) or at home as per the family tradition. The practice of performing pooja of walnuts taken-out from the 'Watuk-Nout' called as 'Watuk Parmozun'.
Then we empty the pots, collect water and flowers in a large bucket. Keep the wet walnuts at home. Later on carry the bucket and empty it under a shade tree. Return home to enjoy rice cakes and walnuts.
It is a usual practice in most of the house-holds, who perform pooja at the river-banks to allow the head of the family to enter the house only after he promises blessings and boons in the form of health, wealth, education, employment, peace and prosperity to each and every member of the family.
The conversation in Kashmiri, which takes place between the head of the family (who is outside the closed door, and senior lady of the house goes like this, "thuk or dubh-dubh', kous chuv?, Ram Broor 'Kya Heth?, Anna Heth, Dhana-Heth Doarkoth,  Aurzoo Heth, Vidya, Kar-bar, Te Sokh Sampdha Heth.'
Prasad(Naveed):
Shivratri 'naveed' in the form of water-soaked Doonya (walnuts) and chochi waer (rotis), distributed among near and dear ones during the period of 'Doonya-Mavas' to Tila-Ashtami, locally known as 'Tile-Aethum', which falls on Phalgun Shuklapaksh Ashtami.
The walnuts are broken to take the kernel out and along with chochi waer (rotis) made of rice flour are first offered to the deity and then taken as prasad.
Day 16 to Day 22
Distribution of Prasad / Naveed:
From this day begins an arduous task of distributing the walnuts among friends, relatives and neighbours. The closer the relationship the larger is the number of walnuts given to them. The highest number, in hundreds, goes to the in-laws of the newlywed daughters along with noon (salt), chochi (roti), atagat from her parental home.
Why Walnut?
Walnut is the Rituphal for all religious functions, where Agni is to be invoked, Kalasha is to be installed, there walnuts are put in the Kalasha and being sanctified with the Shanti Mantras, Bahuroopa garbha, Rudra Mantra, as is being practiced in case of the Shiva Ratri. After the Pooja is over, the ‘Kalash Lav’ is sprinkled with Shanti and Swasti Mantras of the Vedas, Athifo`l/ Purna Ahuti Samagri is a must. Walnut symbolizes the four Vedas in one nut. It is the symbol of the Haranyagarbha as well.
Day 23
Tila-Ashtami:
Seven days after Doonyaya mavas, on the day called Teel Aatham, one lights an adobe lamp outside the house on the stoop. A number of earthen oil lit lamps are placed at different places starting from one's home to the river-bank (yarbal) and also one of the oil lamps is made to float on the river with its base seated on grass ring or 'arie'.
The day of 'Tila-Ashtami' also signals the end of the severe cold of winter and advent of the pleasant season of spring, locally known as 'Sonth'. On this day, the change-over of season is celebrated by children by burning old fire-pots (Kangris), stuffed with dry grass and tied with long ropes are rotated around in the air, all the time uttering the words of 'Jateen-Tantah'. It marks the final good-bye to the holy festival of Mahashivratri or 'Herath'.
Disposal of the residual material i.e.; grass seats of the Watuk, the flowers and Naervan tied round these pots and other such things into the river is done on the Tila Ashtami, and this marks the grand finale to this great festival. 
Jotshi Prem Nath Shastriji audio tape for a relatively simple Watuk-Pooja together with a Mahimna Stotram can be obtained from Youtube.
Source: Various articles on Herath (Shivratri)

Saturday, February 9, 2019

Gauri Tritiya (Gora Trai)

Kashmiri Pandits celebrate Gora-Trai or Gauri Tritya in the honour of goddess Saraswati on the third day of the shukla paksha of Magha. Gauri is the name of the Goddess Saraswati, the goddess of learning. 

On this day the family priest brings a portrait of the goddess, below which are printed some shlokas in praise of the goddess. Whenever a child is born or there has been an addition of a bride, the occasion is special and the family priest of the bride's parents also brings a specially decorated portrait and in return gets a handsome honorarium. This must have been the day of teaching the child the first alphabets after offering pooja to the goddess of learning. This is borne out by the fact that the following day is called Shruka tsoram or the Shloka Chaturthi. Obviously, on this day the child was taught the basic Sanskrit shlokas like 'Twameva Mata cha Pita twameva - O Lord, you are my mother as also my father.' This chaturthi is also known as 'Tripura Chaturthi' as the goddess is worshipped on this day in her Tripura Sundari form. The goddess is regarded as the energy aspect of the Supreme Divine. It is this aspect of energy that activates the Divine undertake the five functions of creation, sustenance, destruction, providing cover and granting grace.
According to ancient Hindu scriptures, Gauri tritiya fast is observed to get the blessing of Goddess Parvati. It is observed by the devotees to attain the blessings of Lord Shiva and goddess Parvati.
It is believed that observing the fast with dedication and devotion towards the lord, helps the person attain a happy and prosperous life. Goddess Gauri is known best to fulfill the desires of her devotees.
According to Gauri Tritiya scriptures, those who worship the goddess with proper rituals are blessed with a good fortune. Females who observe this fast are blessed with a blissful married life and children. According to the legends, it is said that goddess Gauri took birth on earth in the form of King Daksha’s Daughter. She was known as Sati. She performed hard penance to get Lord Shiva in the form of a husband. Lord Shiva was pleased by her penance and fulfilled her wish.
Goddess Sati is known by various names in hindu culture. It is believed that Goddess Sati got married to Lord Shiva on the tritiya of Shukla paksha. Thus, it is considered to be an auspicious day for devotees. Observing this fast fulfills all the desires of the devotee.
On this day, the person observing the fast should wake up early in the morning, take bath and worship the whole family of Lord Shiva. He should first, bathe the idols of the god and the goddess with panchamrit. Then worship the idols with incense, rice, deep, and five types of fruits. The resolution of the fast should be taken before commencing the prayer.
Lord Ganesha should we worshipped with water, roli, vermillion, sacred thread, rice, betel leaves, cloves, supari, cardamom, bel patra, fruits, dry fruits, and some money. The idol of the goddess should be bathed with panchamrit, and decorate it with sindoor, chandan, henna etc. Cosmetics are used to adorn the idol of the goddess. After worshipping the idols, Gauri Tritiya katha is heard to conclude the prayer ceremony. 
It is a very important fast for females. The tritiya tithi is considered to be an auspicious day for married woman. Married women keep this fast for their husband’s long life.  Those who are unmarried keep this fast to get a compatible husband.

Sunday, January 13, 2019

Makar Sankranti


Makara Sankranti, is a festival day in the Hindu calendar, in reference to deity Surya (sun). It is observed each year in January. It marks the first day of sun's transit into the Makara (Capricorn), marking the end of the month with the winter solstice and the start of longer days. 
Makara Sankranti is one of the few ancient Indian festivals that has been observed according to solar cycles, while most festivals are set by the lunar cycle of the lunisolar Hindu calendar. Being a festival that celebrates the solar cycle, it almost always falls on the same Gregorian date every year (January 14), except in some years when the date shifts by a day for that year.
Makara Sankranti is observed with social festivities such as colorful decorations, rural children going house to house, singing and asking for treats in some areas (or pocket money), melas (fairs), dances, kite flying, bonfires and feasts.
The Magha Mela, is mentioned in the Hindu epic (the Mahabharata), thus placing this festival to be around 5,000 years old.
Makara Sankranti is regarded as important for spiritual practices and accordingly, people take a holy dip at the Prayaga confluence of the River Ganga and River Yamuna at the Kumbha Mela. The bathing is believed to result in merit or absolution of past sins.Every twelve years, the Hindus observe Makar Sankranti with one of the world's largest mass pilgrimages, with an estimated 40 to 100 million people attending the event.
A shared cultural practices found amongst Hindus of various parts of India is making sticky, bound sweets particularly from sesame (til) and a sugar base such as jaggery (gud, gur). This type of sweet is a symbolism for being together in peace and joyfulness, despite the uniqueness and differences between individuals.
For most parts of India, this period is a part of early stages of the Rabi crop and agricultural cycle, where crops have been sown and the hard work in the fields is mostly over. The time thus signifies a period of socializing and families enjoying each other's company, taking care of the cattle, and celebrating around bonfires, flying kites.

Friday, February 10, 2017

Ratha Saptami








Ratha Saptami or Rathasapthami (Magha Saptami) is a Hindu festival that falls on the seventh day (Saptami) in the bright half (Shukla Paksha) of the Hindu month Maagha. It is symbolically represented in the form of the Sun God Surya turning his Ratha (Chariot) drawn by seven horses (representing seven colours) towards the northern hemisphere, in a north-easterly direction. It also marks the birth of Surya and hence celebrated as Surya Jayanti (the Sun-god’s birthday).
Ratha Saptami is symbolic of the change of season to spring and the start of the harvesting season. For most Indian farmers, it is an auspicious beginning of the New Year. The festival is observed by all Hindus in their houses and in innumerable temples dedicated to Surya, across India.
Sun worship is deep rooted in the Vedas of the Hindu religion and its antiquity also relates to several mythologies of the world such as that of China, Egypt and Mesopotamia. The Gayatri Mantra jap – the sacred Vedic chants to Savitr (Sun god) – is recited by the Hindus every day with great reverence. As the puranic Hinduism evolved, the worship of Sun was established.
In the Rig Veda Mandala 10/Hymn 85, the sun god's bride seated on a chariot pulled by two steeds is mentioned. This symbolism is therefore common to both Norse mythology and Vedic history.
The relevant verses (translated from Sanskrit by Ralph Griffith) are as follows:
10.       Her spirit was the bridal car; the covering thereof was heaven: Bright were both Steeds that drew it when Surya approached her husband's, home.
11.       Thy Steeds were steady, kept in place by holy verse and Sama-hymn: All cars were thy two chariot wheels: thy path was tremulous in the sky,
12.       Clean, as thou wentest, were thy wheels wind, was the axle fastened there. Surya, proceeding to his Lord, mounted a spirit-fashionied car.
Religious significance
Ratha Saptami is symbolically represented in the form of the Sun God Surya turning his Ratha (Chariot) drawn by seven horses, with Aruna as the charioteer, towards the northern hemisphere, in a north-easterly direction. The symbolic significance of the ratha and the seven horses reigned to it is that it represents the seven colours of the rainbow. The seven horses are also said to represent the seven days of a week starting with Sunday, the day of Sun god Surya. The chariot has 12 wheels, which represents the 12 signs (each of 30 degrees) of the Zodiac (360 degrees) and constituting a full year, named Samvatsara. The Sun’s own house is Leo (Simha) and he moves from one house to the next every month and the total cycle takes 365 days to complete. The Ratha Saptami festival seeks the benevolent cosmic spread of energy and light from the Sun God.
Ratha Saptami also marks the gradual increase in temperature across South India and awaits the arrival of spring, which is later heralded by the festival of Ugadi or the Hindu lunar New Year day in the month of Chaitra.

Legends

Ratha Saptami also marks the birth of Surya to sage Kashyapa and his wife Aditi and hence celebrated as Surya Jayanti (the Sun-god’s birthday). A legend is narrated by the Kamboj empire’s King Yashovama, a noble king who had no heir to rule his kingdom. On his special prayers to God, he was blessed with a son. The king’s vows did not end with this, as his son was terminally ill. A saint who visited the king advised that his son should perform the Ratha Saptami pooja (worship) with reverence to rid of his past sins. Once the King’s son performed this, his health was restored and he ruled his kingdom well. It is also said that sage Bhisma breathed his last breath fourth day after the Rathasaptahmi day on ekaadashi
Religious Observances
God Vishnu in his form as Surya (the Sun-God) is usually worshipped on this day. Usually, Rathasapthami begins in households with a purification bath (bathing is also done in a river or sea) by holding several Ekka (Calotropis Gigantea) leaves on their head while bathing and chanting a verse which is supposed to invoke the benevolence of the Lord in all that one indulges in during the rest of the year. Argyam or (Tharpanam) (water held in the palms) is offered to the Sun God on this day while chanting hymns are performed to the Sun God. It also involves doing a puja with the ritual Naivedhya (food offering to God), and offering of flowers and fruits. Important prayers offered to the Sun god on this occasion are the Adityahridayam, Gayathri, Suryashtakam, Surya Sahasram namam. The preferred time for the pooja is within one hour after sunrise. In places like Mysore and Melkote, ceremonial processions carry the Surya Mandala - the icon of Surya.
Ekka leaves (in Kannada), are also known as Arka (in Sanskrit, meaning a ray or flash of lightning) leaves, Jilledu in Telugu, Erukku in Tamil and Calotropis Gigantea (bowstring hemp) in English. Arka is also a synonym for Surya or Sun. Its significance to Sun God could be compared to the significance of Tulsi (Ocimum tenuiflorum) leaves to Vishnu. Arka leaves are also used for worship of god Ganesha known by the name Arka Ganesha and also for Hanuman worship. Its stems, called samidha (sacrificial offerings of wood) are used for the Yagna ritual as a sacrificial offering to a ritual fire. Its shape is said to represent the shoulders and chariot of Sun God. Its use during the ritualistic ceremonious bath involves placement of seven leaves - one on the head, two on the shoulders, two on the knees and two on the feet. On this day, in South India, Rangoli is drawn with coloured rice powder depicting a chariot and seven horses as symbolic of the Ratha Saptami. Cowdung cake is also burnt at the centre of this depiction and milk boiled on the fire is offered to the Sun God. In some of the important Vaishnavite temples such as the Tirumala, Sriangam, Srirangapattana and Melukote, Ratha Saptami is one of the important festivals of the year. Annual Car Festival of Lord Veera Venkatesha of Sri Venkatramana Temple in Mangalore is held on this day and is famously known as Kodial Teru or Mangaluru Rathotsava.

In Tirumala

On Ratha sapthami a one-day Brahmotsavam is held in Tirumala.On this day, the presiding deity of Lord Malayappa Swamy along with his divine consorts Sridevi and Bhudevi are taken to a procession in Thiru Mada streets in Tirumala. The deities carried out in a jubilant procession around the Thiru mada streets encircling the holy Shrine of Balaji on seven different vahanams(sapthami=seven) .Due to this reason the day of RathaSapthami is called as "Mini-Brahmotsavam" in Tirumala.The day starts with 'Surya prabha vahanam' at early morning followed by Sesha, Garuda, Hanuman, Kalpavriksha, sarvabhoopala vahanams respectively.The day is ended with the Chandra prabha vahanam. 

Friday, January 13, 2017

Vaikuntha Ekadashi - Uttara Dwaara Darshanam

Ekadashi is the 11th lunar day (thithi) of Hindu calendar that occurs twice in a lunar month both in Sukla paksha (bright fortnight) as well as in Krishna paksha (dark fortnight). That means we get two Ekadashi days in a lunar month and in a year there will be 24 Ekadashi days; sometimes even more whenever there is Adhika maasam as per lunar calendar. Ekadashi is the most favourite day of Lord Vishnu and that’s why it is also known as Hari-Dina the day dedicated to Lord Sri Hari (Vishnu). Ekadashi has attained lot of prominence in Hindu religion as it is the most sacred day prescribed for worshiping Lord Vishnu. We find devout Hindus observe fasting on Ekadashi and spend the whole day in spiritual pursuits. It is said that there is no austerity that is equivalent to Ekadashi Vratha in terms of merits. Including Padma Purana several sacred scripts have eulogized the significance and merits of Ekadashi Vratha.  It is said that,

“na Gaayathraya para manthra; na Mathru para dhaivatham,
na Kaasya param theertham; na Ekadasya samam vratham”

That means, there is no manthra that is superior to Gaayathri manthra; there is no Daivam (Deity) superior to Mother; there is no sacred theertha (pilgrimage) better than Kaasi; and there is no Vratha (austerity) that is more meritorious than that of Ekadashi Vratha.
Significance of Vaikuntha Ekadashi
Ekadashi that occurs in sukla paksha (bright fortnight) of the lunar Month either Margasira maasam or Pushya maasam coinciding with sacred solar month Dhanurmasam is reckoned as Vaikuntha Ekadashi. Though all Ekadashi days are equal in merits, Vaikuntha Ekadashi has attained lot of prominence in terms of spirituality as it occurs during Dhanurmasam before the onset of Uttaraayana. If it occurs in Margasira maasam it is also known as Mokshada Ekadashi (capable of bestowing salvation) and if it occurs in Pushya maasam it is also called as Puthrada Ekadashi (capable of bestowing progeny). 
According to Padma Purana, Ekadashi is depicted as the female energy of Lord Vishnu who, in the form of a damsel manifested on this day; killed the demon Mura and protected the Indraadi Devathas.  Pleased by the act of His fcmale energy Lord Vishnu named her as Ekadashi. He also gave her a boon that whoever worship Ekadashi and observe fasting on this day would reach His abode Vaikuntha and his doors would be open for such people.
Vaikuntha is one of the several thousand names of Lord Vishnu. Vaikuntha is His abode. It is the place where He resides along with his consort Goddess Lakshmi Devi resting on Aadisesha. It is also known as Paramapadam the supreme abode and the most coveted place.  It is the sacred abode where every soul would be longing to go and stay eternally. Nearest reference to Vaikuntha we find in Sri Vishnu Sahasranama Stothram sloka # 44 which reads as follows;

Vaikunthah Purushah Praanah Praanadah Pranavah Prithuh
Hiranyagarbhah Shatrughno Vyaapto VaayurAdhokshajah

Meaning:
Lord Vishnu also known as Vaikuntha is the remover of obstacles and sins and Vaikuntha is the place which removes obstacles. He is the one who has united all the Pancha Bhoothas and made them to co-exist with each other. He is the Purifier and the one who gives in plenty. He is the primordial person who existed before anything else, and the one who is the cause of the origin and end of the world. He is the one who outshines everyone. He burns away all the sins of his devotees. He is life giver and is the vital air that gives or sustains life. He is the Praana (life) to everyone including Devathas. He is the one who makes others bow before Him and the one who deserves to be adored. He is the one who expands himself as Cosmos. He is as pure as Gold. He is the one who delights every one’s heart.
Lord Vaikuntha is the slayer of enemies (Arishadvargas) of people and also destroyer of enemies of Gods. He is the one who is full of benevolence, love and affection without any discrimination. He is the one who is omnipresent and there is no single place where he does not exist. He is the one who manifests himself, never gets diminished and is the all pervasive Supreme God Sri ManNaaraayana. 

Significance of Uttara Dwaara Darshanam
Vaikuntha Ekadashi is also known as Mukkoti Ekadashi. Dwaadasi thithi following Vaikuntha Ekadashi is called Mukkoti Dwaadasi.  Mukkoti literally means three crores; it is believed that on this sacred day of Vaikuntha Ekadashi, Lord Brahma along with the Demi Gods (3 crores in number) will have darshan of the Lord Vishnu at His abode Vaikuntha during Arunodaya kaala.  Uttara means north and dwaara means the gate or opening.
There is also a spiritual and yogic (Kundalini) significance for Mukkoti Ekadashi. Like we have geographical directions (North, South, East, & West) to the world, we also have similar directions to our body. North is towards our head, south is towards our feet, front portion is east and back portion is west.  On top of the head (skull) we have a hole called Brahma Randhra (Sahasraara Chakra) towards the Northern Direction which is not visible. Since it is in the northern direction it is called Northern gate of the human body.
It is said that one should visualize the image of God through the route of Ida; Pingala Naadi (which run through left and right nostrils) and Sushumna Naadi (running through centre of the nose) concentrating at midpoint of the eyebrows called Jnaana Nethra where Aajna chakra is located; take it further upwards to the centre of the head where Sahasraara chakra is located and have darshan of the God through the door that gets opened (Brahma Randhra) when we meditate. This is how one should visualize God even during our daily prayers or whenever one visits a temple. Since it is through the route of the confluence of three naadis (Ida, Pingala and Sushumna) taken further north towards the Sahasraara Chakra it is called Mukkoti. Koti also means an angle; a knot; an edge and Mu means tying or binding.  Having darshan of the Lord from an angle where the three Naadi’s meet is spiritually known as Uttara dwaara darshanam and the day is known as Mukkoti Ekadashi.
There are fourteen lokaas (worlds) in this Universe; seven above (including Earth) and seven below. Seven above the Earth are called Uurdhwa Lokaas which are in the Northern direction and Vaikuntha is one among them in the Northern direction. Darshan of the lord of Vaikuntha (in northern direction) Lord Vishnu on this day which is nearer to Uttaraayana the most auspicious time also catches significance for Uttara dwaara darshana.  On this most sacred day of Mukkoti Ekadashi one should have darshan of the Lord in this form and to give significance to this concept perhaps all temples provide darshan of the Lord on this day through the northern entrance that is popularly known as Uttara dwaara darshanam.
What can be done on this day?
Worshiping Lord Vishnu (according to ones’ sampradaya) on this day as well as on the next day (Mukkoti Dwaadasi) during Arunodaya kaala (early hours between 4-6 am) is prescribed. Since Ekadashi is the female energy of Lord; it is auspicious and sacred to worship Goddess Lakshmi Devi also on this day.
Total fasting (nirjala upavaasa) is prescribed on any Ekadashi day and more so if it is Vaikuntha Ekadashi. One can undertake fasting according to one’s physical fitness. Those who cannot undertake total fasting may at least resort to partial fasting by taking fruits or milk; but, please avoid taking rice/grains on this day. Fasting becomes futile if it is not accompanied by sincere prayer and meditation.
Prayer & Paaraayana
According to one’s sampradaya one may chose any of the Vishnu related prayers like Vishnu Sahasranama Stothram; Sahasra Naamaavali, Vishnu Ashtottara Naamaavali, Purusha Sooktha, Vishnu Sooktha, Narayana Upanishad, Sree Sooktha, Lakshmi Ashtottara etc. Those who cannot read them can chant at least, Om! Namo! Naaraayanaaya; Om! Namo! Bhagavathe Vaasudevaaya; Om! Namo! Venkatesaaya; or chant Sri Raama Naama or Naama Thraya Japam (Achyutaaya Namah-Anantaaya Namah-Govindaaya Namah); Harey Raama-Harey Krishna manthra as many number of times as possible.
It is befitting and considered to be the most auspicious day to worship Lord Sri ManNaaraayana along with Goddess Lakshmi Devi and to have Uttara Dwaara darshanam (both physically and spiritually) of the Lord on this day of Vaikuntha Ekadashi. Special celebrations are held on this occasion at all Vishnu related temples especially at Tirumala Kshethra, Sri Rangam, Bhadrachalam etc… where thousands of devotees gather to have the Uttara Dwaara darshanam of the Lord.