KĀLABHAIRAVA JAYANTI... DEC & 2020, Powerful Transmutation

KālaBhairava is Mahādeva Śiva; it is Time & it also nulls the concept of Time. Darkness & Light plunge into anonymity as there is none. The seed whose origin is in itself, tending to be manifested, registering it's prescence yet unmanifested..

The etymolgy roughly stands to

Kāla [काल] -> time , as per Rigveda the sumtotal of all Kala's [कला] or all units if time past present future.

bhṛ [भृ]-> brahmanda the cosmos the universe , the root from which Brahma , the Cosmic intelligence springs, This is a very powerful all encompassing root.

Rava [रव] -> which again originates from the root Ru[रु] which signifies Sound, Noise or a sound to be registered that imposes its prescence. In brief it registers that bhṛ [the cosmos] is being held , its unfolding potential is registered as first manifest...The Bhairava .

The KālaBhairava signifies the potential Kāla Śakti , Kāla Agni, the inertia of potential & yet the kinetics to transform time; Time which is relative to each manifestation from micro to macro which on a cosmic level it does not exist, yet its awareness exists as the Kāla + bhṛ + Rava . [The registeration of Time ]

Hence the Bija (बिज) , the seed of KālaBhairava extols the same, 

Externally
The Prakrit Dhvani bhṛ [भृ] with pranic breath becomes bhṛ + nada[भृं]-> This is with proper unlocking from Guru is powerfully internalised in the Vaikhari. This Bija is the time we create, destroy and experience as manifest For safe transmission it is naturalised as bhṛm [भ्रं] which in itself is a powerful bija to dispel all fears.

Internally
The prakrit Dhvani of Kālāgni , the bija Sphem/Sfaim [स्फें], A Guda hidden obscure yet highly powerful pranic unit [which never is chanted externally ] but is visualied homogenised with breath .. This signifies the Kāla-Agni, Śakti of transformation & lies at the base of all Yantra & Mantra practises as subtle sound which develops on its own. It cannot be learnt or harmonised by logic. When properly potentiated unlocked it sets in the motion the unlocking of Time. [this must never be chanted unless its all vaikhari forms are internalised & known from a Guru ]

Together both seeds with perfect harmony and focus they transmute & transform the entire cosmic apparatus on physical mental & spiritual plane . Hence the Sādhnā of KālaBhairava is as rewarding as it is dangeorous becausse it quickly unlocks many energy centres in the body. It plays with the pranic time which is created and destroyed each moment we absorb, utilise & release the Prāna through all our actions done in waking & sleeping...inhale and exhale. It quickly influnces the subtle workings of our neuro-hormonal centres & chemical pathways transforming transmuting energies. Hence its sādhna must only be learnt from an adept... The Guda vidya more so to be learnt from a Guru, as its path so powerful yet so destructive. Many times the etymology of Bhairava is also given as "Bhaya [fear]" + "Rava", the horrific cry of fear, a state where we forget all existence ...

Kala Bhairava is invoked each month on the auspicious waning moon phase of Ashtami [ Krishna Paksha] by all devotess & especially tantra adepts who want to internalise any sadhna, ones who do Murti sādhna & importantly for ones who do any Yantra . Mahāvidya sadhna . Of all the Ashtami's the one that falls in the Month Of Margaśirsśa (North India) & Kārtika (South India) is of highest value & considered as KālaBhairava Jayanti. Though both are mostly followed on same day. If that day is Tuesday or Sunday it is considered even more auspicious by many adepts.

Dec 7-Dec 8 2020
6.17 pm - 5.17pm [Mon to Tue]  Marks this auspicious moment where all bija yantra mantra murti sadhna can be homogenised to a higher level. 

The day also signifies the importance of self destruction, the awareness that each breath that passes remains no more, between one and other time ceases to exist, that lacunae is the Bhairava which imples that each moment at different micro macro levels within & outside us something is being created & destroyed. None have the associative reality that we create in our minds. As Bhairava severes the 5th head of Brahma , who cant stop manifesting & in the process assuming that only he is the supreme one, his severed head severes the associative reality of creations. It signifies Time that really does not exists. 

For example, All associative plans vrittis we had created before the pandemic set in , quickly had to self destruct & new innovations and adaptations had to be formed. Kala Bhairava is this awareness that in each breath we take we self destruct and re-construct.We inconspicuosly breathe without being aware that between the two breaths lies death.. the nothingness which can arrive. This awarness is the sadhna, that realistation that its only the Kala Bhairava energy we need to bask in & not its potential or its effects...

The association is beautifuuly presented in one of the most obscure yet highly powerful Upa-purana dedicated to Mahadeva , "Saur Purana [Chp 34 & 35]", where the description of Śivaratha (chariot of Lord Śiva) is expounded when he sets out destroy Tripura [the three demon cities in one arrow]

Associative realities & manifestations of time [artha , kama , daksina , avyakta , buddhi, ahamkara , sense organs , vedas , vedangas , dharmaśastra, philosophical texts, Puranas, the rivers ] are various parts of the chariot.
Brahma is the charioteer. 
Visnu the arrow. 
Yama the lance , 
Kālāgni the point of the arrow 
Siva propitiates Vinayaka [Lord Ganeśa] at the outset to set out for destroying Tripura . 
When Siva aimed his arrow the moment was very auspi-cious and the three cities fell in one line . 
Siva pierced those in a single arrow . 
As a result the three cities were burnt.
The entire episode signifies KālaBhairava which destroys all aasociatve realities of Time & eventually Time itself...

The best & safest way to absorb this auspicious time & create this awarenss is to listen to the KālaBhairavAshtkam composed by Adi shankaracharaya.. As the Ashtami, so it has 8 verses which have their own hidden meaning. From the first to the last verse it goes from nothingness to nothigness in between creating innumerable associative realities similar to how the moon goes from nothingness to nothingness over 32 tithis. [yet in reality the moon neither wanes nor waxes]. 
The Ashtami hence the most fulfiling, denoting the vidya of time...

For all those who do Yantra , Mantra Sadhna, this auspicious time is to reflect deeper on their lineage , absorb in-their Guru teachings & be one with Breath, Bija & prana.. the Kāla, The Bhairava..

Image: Kāla Bhairav Temple, Varanasi.

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India's Secularism problem....DharmaNirpekśatā Vs SamaDharmaSamabhāva

The recent incidents of Lord Ganesha murti's being desecrated in a shop at Bahrain have been acting like a fuel towards concepts of religious tolerance and idea of secularism.Though the incident is sad & devastating to see for all who resonate with Lord Ganesha, on a generalised level it is  understood that certain countries strictly follow a particular faith in totality as a law.  Hence any kind of tolerance towards any other faith  must not be expected from them; If it is there it can only be  respected.   In countries of middle-east where all Islamic protocols  are followed as law any deviations also incur punishment.  Their policies regarding religion are clear cut  & any migrants who go there for economic or other purposes subconsciously are aware of this adherence. This small incident incites me to reflect on India considered as a Secular Democracy & the very tenets of Religious tolerance which have evolved over time especially with Islam, the future & the foundations.  It wont be wrong to say that India historically  has accommodated all faiths with high amalgamation. Zoroastrian, Buddhism, Jainism, Sikhism have totally merged in the concept of India.  Even to a larger extent "the Abrahamic complex"  has found its own ground. However when it comes to Islam there have been a lack of prudence.  With time this disparity which to be honest  has been exploited for politics leading from partition to terrorism & the threats its posses it sometimes make sense to dwell on its foundations.

We humans are symbolic species. We associate our struggles, failures, success through associations from history, their relavance in present & the projections in future. Physical Structures like monuments, temples, mosques give as a sense of belonging. Be it Kaba or Kedarnath, the very vision of them reaffirms our religious lineage, throws us in a realm of that unbroken chain of divinity making sense of our existence from birth to death & thereafter. This elaboration may help us understand the roots of disparity amongst communities.  Though Jainism, Buddhism or any other concepts of spirituality have met with resistance with the fundamentalist of their own faith, for most parts it has been a evolutionary process towards coexistence. If we scan through history, there is hardly any place of worship of a Agiyari, a Monastery or a Gurudwara which is located on a land of dispute. Neither is there any tyrannical history to their  constructions. These structures have been accepted & amalgamated without a trace. To be fair most of these faiths were born in India & evolved from prevailing religious diaspora , while some like Parsi faith sought refuge in India & blended over time. So we can make some logical sense behind their coexistence. 

India was invaded by two faiths,  Abrahamic complex & Islam. Invasions are always brutal. History has taught us that. They happen with force with an intent to stamp the authority of the invader in terms of beliefs, economy & lifestyle. If we trace the history of "Abrahamic conceptual influences" on India, in terms of Portuguese, Dutch, French & the British we hardly find any conflicts with their structures of worship.   Though India has considerable number of churches & chapels very few have been on disputed lands or built on foundations of temple. Even if it maybe so, most have lost their symbolic values or have mutually dissolved in coexistence.

In that sense the Islamic invasion of India is distinct   Though as violent as any invasions, it has managed to leave a symbolic trail behind it. A trail of utmost disparity. It wont be entirely wrong to say that many mosques in India have been built by razing temples. It's hard to believe that the Islamic invaders did not have accessibility to any open real estate. The reasons to raze temples and build mosque must have been purely political as a show of strength. It's easy to kill a man who does not obey, but hard to kill a community with strong faith. Weaken the faith & the ensuing chaos gives control. This tyrannical invasions were rapid & followed a plan to control the wealth of India very much like all invaders tried to do.

As India ushered from these scenarios towards a republic , the symbolic structures slowly keep reflecting the tyranny. It becomes difficult to ignore  the oppression that gets carried over from generation to generation finding parallels in current thought actions & environment. The theory that with education, the world would become less radical & more inclusive is slowly going out of the window. The reasons for this especially for India and its youth lie in the concept of secularism. The word instills moral high ground when thought, discussed but fails miserably on application. Though they're maybe many parallel , I have my own inferences of why it fails.

Let us start with definition of Secularism

• Politically it defines "Separation of religious institutions from state institutions and a public sphere where religion may participate, but not dominate.Equality so that our religious beliefs or lack of them doesn't put any of us at an advantage or a disadvantage".

• Religion wise it defines as "Freedom to practice one's faith or belief without harming others, or to change it or not have one, according to one's own conscience".

We can derive that  there is slight difference between Secular State & Secular mind. A secular state basically talks about a framework where laws are not modelled on a religious guidelines that invade the privacy of others. A secular mind defines the freedom to practise ones faith without interfering with others. We can logically ascertain that to create a secular state we do not require a secular mind, but just a majority to arrive at a consensus. 

Now let us take 2 definitions of secularism as understood in India

DharmaNirpekśatā (धर्मनिरपेक्षता) & SamaDharmaSamabhāva (सम धर्म समभाव)। Though both may sound & mean same there is a etymological difference in understanding & application. 

• DharmaNirpekśatā means, "I do not expect you to follow or understand  or influence my faith, but to respect its existence as I do for yours".

• SamaDharmaSamabhāva means "As i feel towards my religion, same I feel for all".

The former in a nutshell gives an idea of applicative secularism. Where truth prevails, where there is no fantasising of a moral high ground.  This is the example why Parsi, Buddhism, Jainism & many other faiths coexisted & progressed in India. To a larger extent even the "Abrahamic concepts" found their own peace. The latter projects idealism. On applicative grounds, it is far from truth. To be honest, Religion is personal which ever we may follow. How one  perceives divinity depends on ones own experiences & relativity which keeps evolving over time. The friction between Islam & Hinduism lies here. Idealism in words forces to reflect SamaDharmaSamabhāva when practically DharmaNirpekśatā is required. A Secular State built on guidelines of SamaDharmaSamabhāva will always have shades of secessionism, appeasements & political opportunism. There is thin line between uniformity of rules for all & prejudice. What may seem a straightforward rule in one faith may blur the lines of religious apathy in others. On the contrary a Secular state built on honesty of DharmaNirpekśatā can lay down solid rules of acceptance & application which over time can create a strong cultural foundation.

Though there are many layers to this , a positive start towards this shift can be done with symbolism. A time where we all make amends to erase the symbolic gestures of past & start at neutral with DharmaNirpekśatā model of Secularism. Mosques built on places which historically have been a landmark of Hindu faith and history must be corrected by Islamic youth themselves. Similarly mosques who with time themselves have become a larger symbol of Islam must be accepted & restored by others. This can be done creating a national charter in an organised manner. We can take cues from the fact that there are temples & mosques in India which have no complex tyrannical history & have amalgamated into secular lands. There are Mosques which Hindus visit &  there are temples which Muslims visit. 

This shift however simple it may sounds, it has its political hurdles & manifesto.  Religion, faith & its flow are primordial instincts of Human mind because it is its inherent nature to surrender to a higher calling which it holds as primordial entity towards creation. A logical affirmation to alogical happenings that surround us depicting fear, ecstasy, health, disease, happiness & suffering. Eventually as India becomes a nation with youngest population globally, the onus lies on them how they want to refine their history & redefine their future...

Kashi Viśvanātha Temple & the Gyānvyāpi Mosque

Budh Masjid, Bareily (built by Hindu's)

Disclaimer

Post reflects general views of author & does not endorse or look to hurt any religious beliefs & sentiments. 

AYODHYĀ, PRABHU ŚRI RĀMA TEMPLE & A PĀRIJĀTAKA TREE...

Pārijata,  the tree of heavens will be planted at an  auspicious time along with the Bhumi Pujan of Prabhu Sri Rāmachandraji’s temple at Ayodhyā on the special Abhijita Muhurta (the smallest of all when Sri Ramchandraji chose to take the Avtāra) by the Honorable PM. This tree has mystical history & very mystical benefits. Let us look at some mentions of its origins

Pārijata is a heavenly tree brought to earth by Bhagwān Sri Kriśna. A quarrel over it ensued between Satyabhāmā and Rukmini, Śri Kriśna’s wives. But Sri Kriśna planted the tree in Satyabhāmā’s courtyard in a way, that when the tree flowered, the flowers fell in Rukmini’s courtyard. It is believed that the Pāndava Arjuna from Mahābhārata sought the Pārijata tree from heavens & planted it on earth. Its flowers were offered to Mahādeva Śiva by his mother Kunti in form of  a crown  . Hence its called "Hara (Śivji’s) Śringāra (adornment) ". Some notes mention that Pārijata was formed from the ashes of Kunti. As per Harivamsha Purāna Pārijata was formed out of Samudramanthana (churning of ocean, पारिनह: समुद्रथ जाथो वपारिजात:). This tree was taken to Swarga by Lord Indra, where only the Apsarā named Urvaśi had the priviledge to touch it. The tree does not produce any seeds nor can it be propogated by stem, roots. This tree flowers sometimes at night which crumble & soil as dawn sets in. These flowers are used in oblation of Godess Laxmi, but only those flowers which have fallen on its own accord to the ground & never plucked. Hence as per Śastra's it is prohibited to pluck the flowers of Pārijata tree. Āyurveda has mentioned immense benefits of these plants. There is no fever, no pain, no misery of the body & mind that this plant cannot cure..

The currently botanical identified plant is Nyctanthes-arbor-tristis but is this the plant mentioned in Śastra's??

Some accept the Baobab tree (Adansonia digitata) as the heavenly Pārijata. Adansonia species are endemic to  Arica & Australia. However the rare protected plant at Kintur situated in Barabanki disrtrict in UP comes close to the Parijat tree mentioned in Harivamsha Purāna where it is mentioned as the Kalpavrikśa (wish fulfilling tree). Newly-weds visit this tree for blessings, and every Tuesday a fair is held where local people worship this tree.

This plant though a Baobab is distinctly diffrent from its other counterparts. It is mentioned in that the highly knowledgabe & brilliant Lanka King Rāvana planted the branches of this tree all around Śākhādvipa (which is corelated to Africa) on instructions of Riśi’s. However these plants developed different charecters due to Rākśasa energy from the original divine plant. (chemotype variations??)

On deep inspection, the baobab trees are rare in India, even so much in the fertile Gangetic plains. Whatever trees are there are old & protected now by Archeological Survey of India. On other hand the currently accepted source Nyctanthes-arbor-tristis is endemic to Indian subcontinent & parts of Southeast asia. Baobab tree locally is identified as Gorakśachincha (a tree attributed to the Nath sampradāya, who are master alchemist & Tantra adepts) . 

So what would be planted .....?

Jai Siā Rāma...

MAKARA SANKRANTI, ETYMOLOGY, SPIRITUAL & HEALTH SIGNIFICANCE, PAN INDIA CELEBRATIONS..AN OVERVIEW

Introduction

The term “Sankrānti ( sama + krānti सम् + क्रान्ति) “ in jyotishā (vedānga) means passing over (kranti) of the sun in a natural algorithmic form (sama). As per Vedic calendars, Sankrānti occurs every month (which falls on the last day of every month of the Vedic calendar or Panchanga) as the sun transits from one zodiac to another totalling 12 Sankrānti’s.
Makara (मकर) is the zodiac (Capricorn), So Makara Sankrānti = sun entering the Makara in its natural algorithmic form with respect to earth. On this day of Makara Sankrānti the Sun transits from Saggitarius (Dhanu) to the tropic Capricorn (Makara).

Although each Sankrānti has its own reverence with respect to health, agriculture and spiritual focus in Indian culture; the two Sankrāntis; Karka (कर्क)  (Cancer) and Makara (Capricon) are considered very important as the mark the solstices or the movement of the sun to “Dakshināyana ( दक्षिणायन south) and Uttarāyana( उत्तरायण north) respectively.

While the traditional Indian Calendar is basically based on lunar positions, but Sankrānti is a solar event, so while dates of all festivals keep changing, the English calendar date of Makara Sankrānti is mostly the same, 14th January (rarely it can shift a day due to some calculations). Makara Sankrānti is celebrated in the Hindu Calendar month of Māgha (माघ).

Post Makara Sankrānti, day length in Indian subcontinent and relative areas start getting longer.

SPIRITUAL SIGNIFICANCE
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As per Purāna(पुराण), the Sun visits the house of hid son, lord Shani [saturn] who is considered the master of the zodiac Makara[Capricorn]. It is presented in an interesting tale; the father and son are not on good terms, but the father makes it a point to visit his son once a year. So the Sankrānti denotes family virtues that even though one may not be on good terms with their parents,  the child has to carry forward the family as his/her father does.

Makara Sankrānti is also to honour, worship and to pay respect to Saraswati ( सरस्वती, Goddess of Knowledge). At the start of this significant event, there is also worship for the departed ancestors.

Makara Sankrānti identifies a period of enlightenment, peace, prosperity and happiness followed by a period of darkness, ignorance and viciousness with immense sorrow.  According to the lunar calendar, when the sun moves from the Tropic of Cancer to the Tropic of Capricorn or from Dakshināyana to Uttarāyana, in the month of Pusha (पौष, in mid-January), it commemorates the beginning of the harvest season and cessation of the northeast monsoon in South India. Makara Sankrānti apart from a harvest festival is also regarded as the beginning of an auspicious phase in Indian culture. It is denoted as the 'holy phase of transition'. It marks the end of an inauspicious phase which according to the Hindu calendar begins around mid-December. It is believed that any auspicious and sacred ritual can be sanctified in any Hindu family, this day onwards. Scientifically, this day marks the beginning of warmer and longer days compared to the nights. In other words, Sankrānti marks the termination of winter season and beginning of a new harvest or spring season.

Importance of Sesame and Jaggery on Makara Sankrānti

Since the festival is celebrated in mid winter, food prepared for this festival is such that it keeps the body warm and gives high energy. Laddu of til made with Jaggery is a specialty of the festival. In the western Indian state of Maharashtra it is called 'Tilgul'. In Karnataka it is called 'Yellu-Bella'.

Makara Sankrānti References


Bhagavada Gita (भग्वद गीता)
Gīta illustrates that six months of Uttarāyana is the day time of deity and, the 6 months of Dakhshināyana is the night for Gods. It is believed that a person who sacrifices his body(dies) in Uttarāyana get a position in ‘Krishna Loka’. Uttarāyanaa is considered very auspicious for attaining higher worlds hereafter. That person gets liberation, whereas, the one who dies in Dakhshināyana, has to be reborn. Hence Uttarāyana is also known as Devāyana [Deva=god]

Mahābharata (महाभारत)
The words of Lord Krishna (भग्वान श्री कृष्ण) are further ascertained in Mahābharata. Bhishma was granted a boon of "Iccha Mrutyu" (which means he can choose his time of death). In the war of Mahābharata Bhishma lay in pain on a bed of arrows. Inspite of agony he did not give up his life in Dakshināyana and waited for the sun to enter the zodiac of Capricorn to discard his body.

River Ganga (गंगा)
It is believed that Goddess Ganga [the eternal holy river Ganga] followed Sage Bhagiratha  (भगिरथ)from heaven to earth till her course to the ocean in Bengal on the day of Makara Sankrānti.

It was on this day that Bhagiratha finally did tarpan (offering holy water for the soul of the dead) with the Ganges water for his unfortunate ancestors and thereby liberated them from the curse. After visiting the Pātāla (पाताल, the world underground) for the redemption of the curse of Bhagirath’s ancestors, Goddess Ganga finally merged in the Sagar. As of present, a grand  GangāSāgara (गंगासागर, the conjunction of Ganga and ocean at the Bay of Bengal) Mela (मेला, fair) is organised every year. Millions of devotees take a dip in the water and do tarpan for their ancestors.

Makara Sankrānti is considered that auspicious time when Lord Vishnu maintained harmony (sura, सुर) by vanquishing the disharmony in form of the asura (असुर) and burying their heads under the Mandāra Parvati. Hence this day indicates to all of us to end all our disharmonies (personal, spiritual, social, moral) or negativities and start afresh with positivity.


Celebrations as per different states in India

Maharashtra
In Maharashtra, on the Makara Sankrānti day, people exchange multi-coloured "tilgul (तिलगुळ)" made from tila (तिल, sesame seeds) and sugar,  and tila-laddu's (तिल-लड्डु) made from tila and jaggery(गुळ, gula). Gula-polis(jaggery stuffed flatbread) are offered for lunch. While exchanging tilguls as tokens of goodwill people greet each other saying – ‘til-gul ghya, god god bola (तिलगुळ घ्या गोड गोड बोला)’ meaning ‘accept these tilguls and speak sweet words’. The under-lying thought in the exchange of tilguls is to forget the past ill-feelings and hostilities and resolve to speak sweetly and remain friends.

This is a special day for the women in Maharashtra when married women are invited for a get-together called ‘Haldi-Kunku’( हल्दि कुंकु, turmeric (Haldi) & vermillion (kumkuma)) and given gifts such as utensil, clothes, etc., which the woman of the house purchases on that day. Typically, women wear black sarees or black colour dress on this occasion. The significance of wearing a black colour dress is Sankrānti comes at the peak of the winter season and black colour wear absorbs more heat and helps keep the body warm.

Rajasthan
This is one of the major festivals in the state of Rajasthan. It is known as "Makara Sakrat" in the Rajasthani language. This day is celebrated with sweets like Ghevar, Til-paati, Gajak, kheer etc.. Although traditionally flying kites is not observed as a part of this festivals, nowadays flying kites can be seen in some cities of Rajasthan. People invite friends and relatives to their home for special festival meals (called as "Sakrat Bhoj").

Uttar Pradesh
In Hindu Mythology this is the first of the big bathing days. Over two million people gather at their respective sacred places for this holy bathing such as Allahabad, Haridwar and Varanasi in Uttar Pradesh. Kite flying is an inevitable part of the festival in Uttar Pradesh, as with many states of India such as Gujarat and Maharashtra. Like other places in India, the references to Til (Sesame seeds) and Gud (Jaggery) are also found in the songs sung on this day

Kumaon (Uttarakhand)
In the Kumaon region of Uttarakhand Makara Sankrānti signals a change of season, the migratory birds start returning to the hills. On Makara Sankrānti people give Khichadi (a mixture of pulses and rice) in charity, take ceremonial dips in holy rivers, participate in the Uttarāyana fairs and celebrate the festival of Ghughutia or Kale Kauva. During the festival of Kale Kauva (literal translation 'black crow') people make sweetmeats out of sweetened flour (flour and gur/ gula) deep fried in ghee, shape them like drums, pomegranates, knives, swords etc. They are strung together and worn as necklace-in the middle of which an orange in fixed. Early in the morning children wear these necklaces and sing "Kale Kauva.." to attract crows and other birds and offer them portions of these necklaces, as a token of welcome for all the migratory birds, who are now coming back after their winter sojourn in the plains.

Punjab
In Punjab where December and January are the coldest months of the year, huge bonfires are lit on the eve of Makara Sankrānti and is celebrated as Lohri. Sweets, sugarcane and rice are thrown in the bonfires, around which friends and relatives gather together. The following day, which is Sankrant, is celebrated as Maghi. Bathing in any river in the early hours on Maghi is important. Hindus light lamps with sesame oil as this is supposed to give prosperity and drive away all sins. The Punjabis dance their famous dance known as "Bhangra". Then they sit down and eat the sumptuous food that is specially prepared for the occasion. It is traditional to eat "kheer", rice cooked in milk and sugar.It is celebrated with pomp in southern parts of India as Pongal, and in Punjab as Maghi.

Tamil Nadu
Makara Sankrānti is known as Thai Pongal in Tamil Nadu. It is a four day festival in Tamil Nadu   

Orrisa
In Orrisa People prepare 'Makara chaula(uncooked newly harvested rice, banana, coconut, jaggery, sesame, rasagola, khoi and chhena puddings for offering (naivedya) to gods and goddesses. Makara Mela is observed at Dhabaleswar in Cuttack, Hatakeshwar at Atri in Puri, Makara Muni temple in Balasore and near various deities in each district of Orissa. In the temple of Lord Jagannath this festival is observed as 'Uttarāyanaa Yatra'. In Mayurbhanj, Keonjhar,kalahandi, koraput and Sundargarh where the tribal population is more, the festival is celebrated with great joy.

West Bengal
In West Bengal, Sankrānti, also known as Poush Sankrānti after the Bengali month in which it falls, is celebrated as a harvest festival Poush Parbon. The freshly harvested paddy along with the date palm syrup in the form of Khejurer Gur and Patali is used in the preparation of a variety of traditional Bengali sweets made with rice flour, coconut, milk and 'khejurer gur' (palm jaggery) and known as Pithey .  In the Himalayan regions of Darjeeling, the festival is known as Magey Sakrati. It is distinctly associated with the worship of Lord Shiva. Traditionally, people were required to take a bath before sunrise and then commence their pooja. The food that is consumed consists primarily of sweet potatoes and various yams.

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

Karnataka
This is the Suggi or harvest festival for farmers of Kaveri basin of Karnataka. On this auspicious day, young females (kids & teenagers) wear new clothes to visit near and dear ones with a Sankrānti offering in a plate and exchange the same with other families. This ritual is called "Ellu Birodhu". Here the plate would normally contain "Ellu" (white sesame seeds) mixed with fried groundnuts, neatly cut dry coconut & fine cut "Bella(Jaggery)".  In some parts of Karnataka, a newly married woman is required to give away bananas for a period of five years to married women("muthaidhe") from the first year of her marriage, but increase the number of bananas in multiples of five. There is also a tradition of some households giving away red berries "Yalchi Kai" along with the above.

Another important ritual is the display of cows and cattle in colourful costumes in an open field. Cows are decorated for the occasion and taken on a procession. They are also made to cross a pyre. This ritual is common in rural Karnataka and is called "Kichchu Haisodhu."

Kerala
Makara Sankrānti is celebrated in Kerala at Sabarimala where the Makara Jyothi is visible followed by the Makara Vilakku celebrations. The 40 days "anushthana(अनुष्ठान) by the devotees of Ayyappan ends on this day in Sabarimala with a big festival.

Happy Makara Sankrānti।।।

RARE INTERVIEW WITH A HIMALAYAN YOGI, HIMALAYAN MYSTIC, GARHWAL, UTTARAKHAND, BHAVISHYA BADRI

I was fortunate and highly lucky to be granted an interview with this true Himalayan mystic who resides at the heights of 10500 ft in the untouched, pristine holy divine place of Bhavishya Badri Dham. Initially, when I approached Swamiji he was reluctant to even speak to us, leave aside the camera. But by his divine grace, he finally agreed to grant an audience. He spoke on various topics from life in the Himalayas, to the survival of Yogi's in harsh geographical conditions. Medicinal herbs & most importantly about life, spirituality & the concept of existence. I had to really try hard t come up with questions. Many times Swamiji started with one topic but elaborated on many. In that lieu, I had to take many efforts to edit the video to be presented in a form where the flow of thoughts are structured and may benefit the audience. The entire video was shot handheld in extremely low light conditions and without use of a microphone. hence the quality may be bit low and audio a bit out of place. I hope this rare presentation may help the audience in understanding the world of Himalayan Yogi's.

 

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