Ramnavmi

 

Om Sri Ram Jai Ram Jai Jai Ram
SALUTATIONS to Lord Rama, an Incarnation of Lord Vishnu, who is measureless, who is of the nature of pure Consciousness and bliss, who is the consort of Sita, Master of Sri Hanuman, and the Lord of the three worlds, who took His birth at His own will in order to establish righteousness, destroy the wicked and protect His devotees.
Ramnavami or the birthday of Lord Rama falls on the 9th day of the bright fortnight of the month of Chaitra (March-April).
Rama was the Lord Hari Himself, incarnate on earth for the destruction of Ravana. He was well accomplished, beautiful and endowed with royal marks. His glory and prowess were unlimited. He was peerless on earth. He was free from malice. He was gentle. He was the protector of all His people. He always addressed them in gentle words. He never used any harsh words even when somebody provoked Him. He held sway over the whole world.
Let Sri Rama be your ideal. Ideals are remembered and adored for the purpose of adopting them in your own life. The Ramnavmi celebration or the Vasanta Navaratri every year is an opportune period for us to saturate ourselves with the spirit of Lord Rama. We love and adore our ideals because we express thereby our yearning to unite with them. In our worship of God it is implied that we should be virtuous, good and perfect even as God is. Hence the wise instruction: "One should become divine in order to be able to worship God". One cannot be a real worshipper of Lord Rama unless one makes an honest attempt to grow in the virtues that the Lord represents. On the other hand, worship of Lord Rama is itself the surest means to develop such virtues.
One who approaches Sri Rama with love and worshipfulness becomes large-hearted, pure in spirit, good-natured and dispassionate in thought, word and deed. A true devotee of Lord Rama is His representative, with His power and His knowledge.
Lord Rama was the prince of the Ikshvaku race. He was virtuous and of manly strength. He was the Lord of the mind and the senses. Brave and valiant, He was yet gentle and modest. He was a sage in counsel, kind and sweet in speech, and most courteous and handsome in appearance. He was the master of all the divine weapons, and a great warrior. Ever devoted to the good and prosperity of His kingdom and His subjects, He was a defender of the weak and the protector of the righteous. Endowed with numerous wondrous powers of the mind, He was well versed in all sciences-in military science as well as the science of the Self.
Deep and unfathomed like the ocean, firm and steadfast like the Himalayan mountains, valiant like Lord Vishnu, He was the joy of Kaushalya. Though fierce like fire on the battlefield, He was calm like the cool breeze of the Mandara Hills, patient like Mother Earth, bounteous like the god of wealth and righteous like the lord of justice himself. In the pains and the griefs of His people, His heart swiftly sympathised with the sufferers. In the festive scenes which held them in joy, He like a father, shared their joys. By His honour and heroism, as well as by His gentleness and love for His subjects, He greatly endeared Himself to the hearts of His people. Such a great person was the Lord Rama!
Lord Rama was the best of men with a sterling character. He was the very image of love. He was an ideal son, an ideal brother, an ideal husband, an ideal friend and an ideal king. He can be taken to embody all the highest ideals of man. He led the ideal life of a householder to teach the tenets of righteousness to humanity. He ruled His people so well that it came to be known as Ram-Rajya, which meant the rule of righteousness, the rule which bestows happiness and prosperity on all.
The noblest lesson embodied in the Ramayana is the supreme importance of righteousness in the life of every human being. Righteousness is the spiritual spark of life. Cultivation of righteousness is the process of unfoldment of the latent divinity in man. The glorious incarnation of the Supreme Being in the form of Lord Rama has exemplified the path of righteousness. Let mankind follow His footsteps and practise the ideals cherished by Him, for it is only thus that there can be everlasting peace, prosperity and welfare in this world.
None but the righteous can be truly happy. None but he who has the correct sense of duty and the will for its implementation can be said to live worthily. One must be imbued with a definite conviction about the supremacy of moral principles, ethical values and spiritual ideals. These ought to guide one's day-to-day actions and serve as powerful means for the culture of the human personality. That is the purpose of life. That is the way to Self-realisation. That is the message and the mission of Lord Rama's fife on earth.
To a devotee, Sri Rama is not simply a good and a great person, but God Himself. Rama was the son of King Dasaratha of Ayodhya, but He is also the divine omnipresent, omnipotent and omniscient God. The destruction of the ten-headed Ravana signifies the annihilation of the mind or the ten senses. Worship of Lord Rama is worship of the all-pervading Godhead Himself. Read the prayers offered by Mandothari and Brahma in the Yuddha Kanda of the Ramayana. They refer to Rama as the one Creator of the universe, the God of all, the Ruler of the universe.
Devotion to God is not a simple emotion. It is the result of intense dispassion and purity of heart and attitude. You should strive your utmost to possess the good qualities that are extolled in the Ramayana and exemplified in the life of Lord Rama. Otherwise, emotion may rise up in you temporarily to a kind of ecstasy, but you will not experience divine consciousness thereby. Devotion is a fruit which ripens gradually through the processes of self-restraint and virtue. Without intense dispassion there can be no real Sadhana for Self-realisation. Only after detachment from the world of things, is it possible to attain the Supreme Godhead. Remember this.
Devotion has absolutely nothing to do with age, caste, creed, position or sex. Generally, the worldly-minded people say: "We will practise meditation and devotion when we retire from service." This is a serious mistake. How can you do serious Sadhana after squeezing out all your energy in working? How will you be able to practise the strict Yogic discipline in your old age? Is there any certainty in life? No, the spiritual seeds of discipline and devotion must be sown in you while you are young, while your heart is tender and untainted. Then only will it strike a deep root, blossom forth and bear fruit when you become old and retire. Only then can you bravely face the god of death and meet him with a smile!
I shall tell you the means of attaining the final release from the great cycle of births and deaths. Devotion to Lord Rama is a great purifier of the heart. From devotion arises knowledge. From knowledge comes the realisation of the pure Self. Knowing this perfectly, one goes to the Supreme Abode and merges in the Supreme Self.
Without first developing devotion to Rama who is the Self, who lives in the hearts of all beings, who is all bliss and who is peerless, how can man cross the ocean of worldly life which has sorrow, pain and misery for its waves?
Do thou therefore worship Lord Rama who is Vishnu and the consort of Sita who is Lakshmi. Abandon all foolishness and enmity. Take to the service of Lord Rama.
The Lord is extremely fond of those who have surrendered themselves to Him. He has given this promise in the Ramayana: "To anyone who once takes shelter under Me and solicits 'I am Thine', I bestow fearlessness from all beings. This is My vow".
Even a great sinner who is full of evil qualities and who is fond of other people's wealth, is freed from all kinds of faults that pertain to worldly life if only he remembers the Lord always. He attains purity and goes to the supreme abode of the Lord.
The Name of Lord Rama is the greatest purifier of the heart. It wipes away all one's sins. Not only this, but it wipes away the sinful tendencies as well. The Name is sweeter than the sweetest of objects. It is the haven of peace. It is the very life of pure souls. It is the purifier of all purifying agencies. It quenches the consuming fire of worldly desires. It awakens the knowledge of God. It bathes the aspirant in the, ocean of divine bliss. Glory to Sri Rama and His Name!
O Devotee! recite His Name, sing His glory and serve His Lotus Feet. Enthrone in your heart Lord Rama of dark hue, whose image is reflected in the heart of Lord Shiva. Blessed is the pious soul who uninterruptedly drinks the nectar of Sri Rama's Name which has been churned out of the ocean of the Vedas, which removes the impurities of the Kali Yuga or the iron age, which lives constantly on the lips of Lord Shiva, which is a sovereign remedy or unfailing specific to cure the disease of worldly existence and which is the life of Mother Sita.
Ram-Nam burns ignorance, passion and sin. With or without knowledge, correctly or incorrectly, when the word "Rama" is pronounced it showers a rain of good upon the devotee. Sri Rama is Brahman who takes one across the ocean of worldly existence. Rama is one in across whom the Yogis sport, that is, the Self within.
Lord Shiva tells His consort Parvati: "This Ram-Nam is equal to the Lord's thousand Names, or repetition of the Mantra a thousand times".
I call this the anti-gossip tonic. When you find that you are wasting your time in gossip, repeat His Name several times. You can make up for the time lost, and the mind will be slowly weaned away from the habit of gossiping.
Sri Rama is also a wish-fulfilling tree. He will bestow upon you whatever you want! Just read what Lord Shiva further says:
"The seat of all good things, the destroyer of all impurities of this age of darkness, purer than purity itself, the food for the journey of aspirants on the path to salvation, their only resting place, the very life-breath of virtuous men, is the Divine Name of Sri Rama. So say the sages".
On the auspicious Ramnavmi day take a firm resolve that you will repeat Ram-Nam with every breath and that you will endeavour to lead a righteous life.
Ramnavmi is one of the most important festivals of the Vaishnava sect of the Hindus. However, even those who adore Lord Shiva celebrate the occasion. Some observe a strict fast on the day. Temples are decorated and the image of Lord Rama is richly adorned. The holy Ramayana is read in the temples. At Ayodhya, the birthplace of Sri Rama, a big fair is held on this day.
In South India the Sri Ramnavmi Utsavam is celebrated for nine days with great fervour and devotion. Those talented in the art of story-telling narrate the thrilling episodes of the Ramayana. The Kirtanists chant the holy Name of Rama and celebrate the wedding of Rama with Sita on this great day. It is an extremely colourful ceremony, highly inspiring and instructive, too.
At the Sivananda Ashram, Rishikesh, Ramnavmi is celebrated for nine days as follows:

1. Spiritual seekers do as much Japa as possible. The sacred Mantras Om Sri Ramaya Namah or Om Sri Ram Jai Ram Jai Jai Ram are chanted.
2. Devotees read the whole of the Ramayana, either the Sanskrit version of Sage Valmiki or the Hindi version of Saint Tulsidas, during these nine days.
Those who cannot recite the entire epic may read this single verse which contains in a nutshell the story of the Ramayana: "Formerly, Sri Rama went to the forests, where Rishis did penance, and killed the illusive deer. Sita was carried away and Jatayu was killed. Rama met Sugriva, killed Vali and crossed the ocean. The city of Lanka was burnt by Hanuman. The demons, Ravana and Kumbhakarna, were then killed. Thus is recited the holy Ramayana".
3. Devotees greet one another with "Sri Ram" or "Jai Ram-ji-ki".
4. Those who have adopted Lord Rama as their favourite Deity observe a fast, taking only milk and fruit for all the nine days. Some fast only on the Ramnavmi day itself
5. On the final or Ramnavmi day, there is a grand worship of Lord Rama in the gorgeously decorated temple. All the Vedic rituals including Laksharchana are performed.
6. A havan is also performed.
7. From four in the morning to late at night, there is Ram and Ram alone everywhere!
8. Leaflets, booklets and books relating to Lord Rama are distributed.
9. Special meetings are held in the evening at which discourses on the life and teachings of the Lord are delivered.
10. Earnest seekers take resolves to accelerate their spiritual progress.
O beloved seekers! time is fleeting. Know the value of time. Time is most precious. Utilise every second profitably. Do not procrastinate. Abandon all idle gossiping. Forget the past. Live every moment of your life for the realisation of the divine ideal and goal. Unfold your latent faculties. Grow, evolve and become a superhuman or a dynamic Yogi. Struggle hard and reach the goal of life.

Chithirai Pournami

This occassion falls on the full moon day on the Chithirai Natchathiram. It is celebrated at night with the Swami Porappadu.

THE TWELVE months of the Hindu year, based on the lunar calendar, are named after that star during whose ascendency the full moon of that month occurs. The full moon day of Chaitra month, that is, the Purnima during the ascendency of the Chitra star is particularly sacred to the Chitra Guptas, the recording angels of the Hindu pantheon. A special worship is offered to these celestial representatives of the god of death, and an offering of spiced rice is prepared and later distributed as prasad or holy sacrament. A fire worship is done at the close of the ritualistic worship. By the performance of this religious observance annually, these angels of the other world are greatly pleased and judge man's actions with more sympathy.
The term Chitra Gupta means "hidden picture". A true picture of all our good and evil actions is preserved in the ethereal records. The Hindu personifies it for the sake of worship. The real significance of the worship of the Chitra Guptas is beautifully brought out in the following story connected with it.
Brihaspati is the Guru or preceptor of Indra, the king of the gods. Indra disobeyed Brihaspati on one occasion and the Guru relinquished his task of instructing Indra in what he should and should not do. During the period of the Guru's absence, Indra did many evil deeds. When the compassionate Guru resumed his duty again, Indra wanted to know what he should do to expiate the wrongs he had done in his Guru's absence. Brihaspati asked Indra to undertake a pilgrimage.
While Indra was on pilgrimage, he suddenly felt the load of sins taken off his shoulders at a certain place (near Madurai in South India), and he discovered a Shiva Lingam there. He attributed the miracle to this Lingam and wanted to build a temple for it. He had this constructed immediately. Now he wished to perform the worship of the Lingam; the Lord Himself caused golden lotuses to appear in a nearby pond. Indra was greatly pleased and blessed. The day on which he thus worshipped the Lord was Chitra Purnima.
And he had a temple constructed at the spot. That spot is present-day Madurai in South India with its Meenakshi temple. It was on Chitra Poornima that Indra got cleansed of his sins. On this day in the Madurai Meenakshi temple Devendra puja continues to be performed. In vaishnavite shrines like Tirupati and Azhagar koil, there is a perennial spring known as Akasa Ganga, in which, according to Brahmanda puranam, every holy river joins on Chitra Poornima. The devout bathe in Akasa Ganga on this day.
The psychological effect of this worship, done on the very first full moon day of every year (Chaitra is the first of the twelve months), is to vividly remind us of the higher power that maintains a constant watch over every act of ours on this earth-plane. This memory serves as an invisible check on one's conduct. The conception of the Chitra Guptas as located within each shoulder is a powerful inducement to keep oneself engaged in constantly doing good actions only.
A special day and special festival. Poornima is a day dear to the Mother. Both full moon and new moon days are good for propitiating forefathers. In astrology, moon is matru karaka. Austerities on this day please the spirit of one's mother. It is on this day that the Umamaheswara vratam is observed. Ancients believed that austerities on poornima in the months Chittirai and Aippasi keep the souls of ancestors resting in peace.
When you perform worship on the Chitra Purnima day, remember this story. If you have intense faith, if you feel with a contrite heart that you have committed sins on account of ignorance, if you pray with faith and devotion to the Lord to forgive your sins, if you resolve never to commit them in the future, and if you resolve to be obedient to your Guru and never to flout his counsel, then your sins will be forgiven. There is no doubt about this. This is the significance of the above story of Indra. Meditate on this story on Chitra Purnima day. The Hindu scriptures prescribe elaborate worship of the Chitra Guptas on this day. The Deity is invoked in an image or a kalasa (vessel filled with water) and then worshipped with all the rituals and formalities of the worship offered to God's image.
Meditate on Chitra Gupta, reciting the following verse:
Chitra guptam mahaa praajnam lekhaneepatra dhaarinam; Chitra-ratnaambara-dhaararn madhyastham sarvadehinaam.
Then offer ritualistic worship with incense, camphor, flowers, etc. Feed some poor and the needy. Give bountifully in charity and receive the Lord's blessings.
Vasanta Navaratri THE DIVINE MOTHER or Devi is worshipped during the Vasanta Navaratri. This occurs during the spring. She is worshipped by Her own command. You will find this in the following episode in the Devi Bhagavata. In days long gone by, King Dhruvasindu was killed by a lion when he went out hunting. Preparations were made to crown the prince Sudarsana. But, King Yudhajit of Ujjain, the father of Queen Lilavati, and King Virasena of Kalinga, the father of Queen Manorama, were each desirous of securing the Kosala throne for their respective grandsons. They fought with each other. King Virasena was killed in the battle. Manorama fled to the forest with Prince Sudarsana and a eunuch. They took refuge in the hermitage of Rishi Bharadwaja.
The victor, King Yudhajit, thereupon crowned his grandson, Satrujit, at Ayodhya, the capital of Kosala. He then went out in search of Manorama and her son. The Rishi said that he would not give up those who had sought protection under him. Yudhajit became furious. He wanted to attack the Rishi. But, his minister told him about the truth of the Rishi's to be a powerful, sacred Mantra. It is the Bija Akshara (root syllable) of the Divine Mother. The Prince obtained peace of mind and the Grace of the Divine Mother by the repeated utterance of this syllable. Devi appeared to him, blessed him and granted him divine weapons and an inexhaustible quiver. The emissaries of the king of Benares passed through the Ashram of the Rishi and, when they saw the noble prince Sudarsana, they recommended him to Princess Sashikala, the daughter of the king of Benares.
The ceremony at which the princess was to choose her spouse was arranged. Sashikala at once chose Sudarsana. They were duly wedded. King Yudhajit, who had been present at the function, began to fight with the king of Benares. Devi helped Sudarsana and his father-in-law. Yudhajit mocked Her, upon which Devi promptly reduced Yudhajit and his army to ashes. Thus Sudarsana, with his wife and his father-in-law, praised Devi. She was highly pleased and ordered them to perform Her worship with havan and other means during the Vasanta Navaratri. Then She disappeared. Prince Sudarsana and Sashikala returned to the Ashram of Rishi Bharadwaja.
The great Rishi blessed them and crowned Sudarsana as the king of Kosala. Sudarsana and Sashikala and the king of Benares implicitly carried out the commands of the Divine Mother and performed worship in a splendid manner during the Vasanta Navaratri. Sudarsana's descendants, namely, Sri Rama and Lakshmana, also performed worship of Devi during the Vasanta Navaratri and were blessed with Her assistance in the recovery of Sita.
It is the devout Hindu's duty to perform the worship of Devi for both material and spiritual welfare during the Vasanta Navaratri and follow the noble example set by Sudarsana and Sri Rama. He cannot achieve anything without the Divine Mother's blessings. So, sing Her praise and repeat Her Mantra and Name. Meditate on Her form.

VAIGASI

· Vaigasi Visagam - This occassion falls on the Visagam Natchathiram which is Lord Murugan's Natchathiram. It is a full moon day. The occassion is celebrated with the Swami Parappadu at night.
Vaikasi Visakam
On this day (in May-June) Lord Muruga was born with the mission of saving earth from demons like Soorapadman. He emerged as a spark from the third eye of Shiva, and passing through sky, wind, fire and the waters of Ganga, reached earth, formless at first and finally acquiring form in a pond. That the Almighty comprises the five elements is demonstrated by the manifestation of Lord Subrahmanya. He is called Visakhan as he was born under the star Visaka; Pavaki from having rested awhile in fire; Gangeya, since he acquired form in Ganga; Skanda, as he took in and poured out Ganga water; and Karthikeya because he was brought up by Kruthika maidens. Brahmanya is a term applied to Lord Shiva. From interpreting the pranava mantra to Shiva, Muruga came to be called Subrahmanya. Sashti is regarded as ideal for worship of Subrahmanya as it was on that thithi he vanquished the demon Soorapadman. Vaikasi Visaka, when Visaka and poornima meet, is particularly auspicious for worship of Subrahmanya. Adi Sankara composed the 100-verse Subrahmanya Bhujangam in praise of Muruga. Saint Arunagiri composed several thousand hymns. These are eminently recitable. Vallimalai Swami has laid down that for maximum benefit one should recite on Sunday hymns relating to Thirupparankunram, on Monday those relating to Tiruchendur, on Tuesday the Thuruavinankudi hymns, on Wednesday the Swamimalai hymns, on Thursday those relating to Subrahmanya's sporting on hallowed hills, on Friday the Pazhamudir solai hymns, and on Saturday the ones relating to the rest of Subrahmanya shrines. This is a directive we can follow with advantage.

 

AANI

· Aani Dharisanam - An abishegam is performed for Lord Natarajan in the morining on Aani Uthram.
Ani Thirumanjanam
It is believed that Lord Nataraja gives darshan in the months Ani and Margazhi. The Lord's form demonstrates his five-fold functions: creation, preservation, destruction, concealment and salvation. The rattle (udukkai) in his right hand represents creation; his raised right arm with the open palm (abhaya hastam) protection; his left hand holding fire destruction; his firmly placed foot concealment; and his other, slightly lifted, leg salvation. Lord Nataraja is given six abhishekams in a year. The explanation for that number is as follows.
Earth takes 365 days to complete one full circle around the sun. That duration is divided into six seasons - Marghazhi-Thai: early winter; Masi-Panguni: late winter; Chittirai-Vaikasi: early summer; Ani-Adi: high summer; Avani-Purattasi: autumn; Aippasi-Karthikai: rainy season. This six-season year of humans is said to be but one day for the immortals.
A day has six periods: dawn, morning, noon, afternoon, evening, and night. These are when the six daily pujas in temples are performed. Likewise, the Devas' day, which is a human year, has been divided into six. During each of these six parts, an abhishekam has been ordained for Lord Nataraja. One of these is Ani Thirumanjanam, the pradosha abhishekam on the evening of the day of Uthiram star in the month Ani (June-July). This is the best time for worshipping Lord Shiva. Scriptures say it was on Ani Uthiram, under a kurundai tree, that the Lord offered upadesa to Sage Manikkavachaka. Legends have it that during the abhishekam to the Lord, as everyone watched, the sage merged in the Lord as a brilliant flame.
Let us worship Lord Nataraja on Ani Thirumanjanam day. The six abhishekhams for Lord Nataraja in Chidambaram take place in: 1. The month Chithirai, on the day of Thiruvonam star, in the Kanaka Sabha; 2. Ani, in Uttira star, in the thousand-pillared pavilion, Rajata Sabha, at 4 in the morning; 3. Avani, on the evening of purva paksha chaturdasi, in the Kanaka Sabha; 4. Purattasi, purva paksha chaturdasi evening, in the Kanaka Sabha; 5. Marghazhi, in Thiruvadirai and Uthiram stars, in the thousand-pillared Rajata Sabha at 4 in the morning; 6. Masi, on the evening of purva paksha chaturdasi.

AADI

Adipirapoo
"Adipirapoo" (Adi 1, Hindu Calendar) is immortalised by the popular poems of Somasundara Pulavar.
The traditional menu on this occasion is sweet porridge and this is supplemented with "Kolukoddai" and other delicacies. Friends and relations make exchanges of their delicacies.
Adi AmAvasai (July/August New Moon)
The New Moon in the month of 'Adi'.

· Aadi Puram - A Laksha Archanai is performed for Goddess Durgai. This celebration lasts for three days.
ADI POORAM
The months Adi and Thai are important. These mark the start of the ayana (solstice). Ayana means path. Utharayana is when the sun travels from south to north in a northward incline. Dakshinayana is when the sun moves southwards from north to south. The six months Thai to Ani form utharayana, and Adi to Marghazhi dakshinayana. Utharayana with its long days is but one day for the immortals; and dakshinayana with its long nights one night. Thai and Adi, as the start of their day and their night, acquire importance. Adi (July-August) is considered a special month for the Mother in her various manifestations. Adi Pooram is said to be the day when the Mother gave darshan to deities like Sri Devi and Andal, and the day Uma attained womanhood. Hence the celebration of Adi Pooram as a grand festival for the Mother in temples. It is said that dakshinayana is ideal for worship of Shakti and utharayana for worship of Shiva. The offering of pulse sprouts on Adi Pooram day symbolizes Shakti's engaging in creation on this day. Andal, the only woman among the 12 vaishnavite devotees who composed Divya Prabhandham, is said to have been born on this day. Perur Puranam stresses that worship of the Mother on this day yields immense benefit. Indeed, all four Fridays in Adi are ideal for worship of the Mother. There is special puja on these days in temples.
ADI PERRUKKU
This festival when the river is worshipped as the embodiment of woman falls on the 18th day of Adi (July-August). At embankments on rivers, in olden days when dams were unknown, women from farming families prayed to the river to flow perennially to enable them raise three crops in the year. River mother, they prayed, on you depends our livelihood! Wearing new clothes and carrying chitranna - sweet pongal, tamarind rice, coconut rice, lemon rice, and a variety of side dishes including pappad, vadagam, chutney, and buttermilk - they went to riverbanks and worshipped the river waters with traditional offerings like coconut, plantain, betel leaf and areca nut. Hailing the flowing river as Mother Kaveri, they adorned her with ear ring and black beads. Newly weds are on this day offered special reception by the bride's parents. Let us pray to Mother Kaveri that water flows perennially, rendering the earth fertile .

AAVANI

VINAYAKAR CHATURTHI
Three basic sounds - a, u, m - form the origin of all sounds. The three combined constitute Aum, called pranava. Vedas say Aum emanated from Brahman, the supreme soul of the universe. Science acknowledges that it is from sound that all earthly forms are born. It is as the symbol of pranava that Vinayaka began to be worshipped. Vinayaka Chaturthi occurs on Bhadrapada sukla chaturthi in Avani (August-September). Ancient texts have it that to a king of Magadha and his asura wife called Vibutha was born a son with the head of an elephant and the body of an asura. His parents named him Gajamukhasura. He grew up, married a girl called Vichitrakanti, and ruled tyrannically over a kingdom with Mathangapura for its capital. Doing penance to Lord Shiva, he secured a boon that no immortal or mortal or ghost or weapon could kill him. And, in the arrogance that he could be killed by none, he harassed Devas and humans. To end that harassment Vinayaka was born as Uma Devi's son, with a form that combined those of Devas, humans and animals. Wielding his right tusk as a weapon, he fought Gajamukhasura. Strong because of his boon, the demon transformed himself into a mouse and continued to fight. Vinayaka vanquished him and, imparting him spiritual instruction, took the mouse-demon for his mount. From Vinayaka's breaking off one tusk of his to use as a weapon, he acquired the name Ekadanta. His birth was in sukla paksha chaturthi on a soma vasara (Monday) with Visaka star and simha lagna. It is this day each year we celebrate as Vinayaka Chaturthi. From its chandra mana calculation the festival is referred to as Bhadrapada Sukla Chaturthi. Like the chaturthi in moon's waxing phase, the chaturthi in the waning phase is celebrated as Sankataharana Chaturthi. The chief element of the celebration is the shaping of Vinayaka idol out of clay, offering it worship, and then immersing it in a pond or river or the sea. Unlike other deities, Vinayaka requires no temple. He can be worshipped on a riverbank, or under a tree, or in a niche in the wall. Angaraka (Mars), one of the navagrahas, worshipped Vinayaka on a Masi (February-March) chaturthi in moon's waning phase and derived immense benefit. A Sankataharana Chaturthi occurring on a Tuesday is therefore especially auspicious for worshipping Vinayaka. May we worship him to our benefit.

GOKULASHTAMI

Krishna was born in a prison on a krishna paksha ashtami in Sravana month (August-September). His birthday is therefore called Janmashtami. As he was born under the star Rohini the day is known also as Sri Jayanthi. This was an incarnation in which the Lord mingled with everyone from childhood, performing a variety of miracles. This was also the incarnation in which the Lord bestowed Bhagavad Gita on Arjuna. Hence on this day the people of India worship Krishna with ardor. He took for his birth ashtami thithi although this thithi is generally not regarded auspicious. People pray to Krishna on this day that he save them from demons afflicting everyday life just as he slew Pootana, Sakatasura and Trunavardhana in his childhood exploits; that he protect them the way he lifted Govardhanagiri to shelter Gokulam; that he vanquish their foes in the manner he danced on the serpent Kalinga to its death; and that he protect women just as he protected Panchali's virtue. They pray, too, that everyone adhere to the path laid down by Bhagavad Gita to bring about a world of amity. And they offer him milk, butter and sweets that he had especially favored in his boyhood. In temples on this day, the Krishna idol is decked elaborately and taken out in procession. In front of his shrine, youths engage in ancient sports like vazhukku maram and uriyadi. Let us worship Krishna who gave us Gita.

RAKSHA BANDHAN

Avani Avittam in South India. This falls on the full moon day of the month of Sravan (August-September). It is an important Hindu festival. Hindus wear a new holy thread and offer libations of water to the ancient Rishis on this day.
Recitation of the Vedas on this great day is highly beneficial. This festival is also known as Upakarmam, and is specially sacred to the Brahmins, who have been invested with the sacred thread. When the Brahmin boy is invested with this holy thread, symbolically his third eye, or the eye of wisdom, is opened. This festival of Upakarmam reminds the wearer of the sacred thread of its glorious spiritual significance. Brahmins also offer libations of water to their ancestors to whom they owe their birth and to the great Rishis to whom they are highly indebted for their spiritual knowledge and the Vedas themselves. The true Hindu never forgets his benefactors!
The followers of the four different Vedas have their Upakarmam on different days.
On this day, Sachi, the consort of Indra, tied a holy thread or amulet around the wrist of Indra, when he was defeated by the demons. Then Indra, the king of gods, gained victory over the demons by the power of this protection (Raksha means "protection") and recovered the lost city of Amaravati.
In North India, on this day, an amulet known as a Raksha or Rakhi, is tied round the wrist of brothers by the sisters as a protection from evil during the coming year. Brahmins and Purohits similarly tie amulets round the wrists of their patrons and receive gifts. A Mantra is recited when the Rakhi or the silken thread is tied. The silken thread is charged with the power of the Mantra, which is as follows:
Yena baddho balee raajaa daanavendro mahaabalah;
Tena twaam anubadhnaami rakshey maa chala maa chala.
"I am tying on your hand this Raksha, with which the most powerful and generous King Bali himself was bound; O Raksha, don't go away; don't go away."
The power of this Mantra protects the wearer from evil influences.

PURATTASI

Navarathri - This festival begins on the new moon day and lasts for 10 days. Each day one of the following alangarams is performed

NAVARATHRI

Navaratri (in September-October) is a festival celebrated with eclat in homes and temples alike. According to ancients, Durga, Lakshmi and Saraswati signify valor, wealth and learning, respectively, just as Brahma, Vishnu and Shiva stand for creation, preservation and annihilation. Navaratri is ideal for worshipping the Mother in her three roles. There is a Vasantha Navaratri, on the nine days starting from sukla paksha prathama in Chithirai month in spring, when Uma is worshipped. What is commonly called Navaratri is the nine-day festival starting from prathama in sukla paksha of Purattasi (September-October). According to the chandra mana measure, these are the nine days from prathama to navami in the aswija sukla paksha. This is the popular autumnal festival Sharada Navaratri when Durga, Lakshmi and Saraswati are worshipped. Including Vijaya Dasami on the tenth day, this has become Dasara. There is a belief that the first three days are for worship of Durga and the breeding of courage and valor in the world; the next three for worship of Lakshmi for universal prosperity; and the last three for worship of Saraswati for growth of learning. Devi Bhagavatam has it that a special feature of Navaratri is doing puja to virgins between the age two and ten as embodiments of Kumari, Thiru, Kalyani, Rohini, Kalika, Chandika, Sambavi, Durga and Subhadra, offering them food and clothes and jewelry. This is a festival that places emphasis on worship of Shakti. Many fashion a large Durga idol out of clay, offer puja to the idol on the three days starting with Durgashtami during Navaratri, and, taking out the idol in a procession, immerse it in the sea on Vijaya Dasami. This is the observance in the northern parts of India. In Tamil Nadu and Andhra, beautiful clay figurines of gods and goddesses are worshipped during Navaratri, viewing art as Divinity. This is the bommai kolu of the south. Bhavishyad Puranam lays down one way of observance of Navaratri. Young maiden should be offered combs and other such articles on prathama; fragrant hair oil on dwithiya; mirror and kumkum on truthiya; kohl on chaturthi; sandal, turmeric and other cosmetics on panchami. On sashti Durga should be worshipped under a bilva tree, with bilva leaves. On saptami, the goddess should be invoked in a kalasam and worshipped. Ashtami, the eighth day of the festival, is Durgashtami. Navami is for worship of Ugra Chandi. The puja on the final three nights - saptami, ashtami and navami - is Saraswati puja. Traditionally, puja is done on the nine days as follows: 1 - Kalasa sthapanam; 2 - Devata puja; 3 - Sapta sati puja; 4 - Akhanda deepa; 5 - Mala bandana; 6 - Upavasa during daytime; 7 - Suvasani puja; 8 - Kumari puja; and 9 - Stotra mantra homam. We can each worship the Mother according to our capacity.

VIJAYA DASAMI

The day following Navaratri is Vijaya Dasami. Every endeavor started on this day is guaranteed success, according to elders. On this basis, the young are given aksharabhyasam (instruction in alphabet) on this day. And new works are launched. In the Virata parva of Mahabharata, Pandavas had to live incognito in ajnata vasam for a year. During that period, Arjuna cached away his weapons in a vanni tree in a Kali temple. On dasami thithi after Navaratri, when the incognito duration was over, Arjuna who was also known as Vijaya retrieved his hidden arms and began practicing with them; and went on to triumph in the Mahabharata war. This day is therefore traditionally marked for starting arms training. Vijaya Dasami is a special festival in Mysore. At some places, as the decorated utsava idol is taken out in procession from temples, there is an observance in which arrows are shot. Elsewhere, in what is called makara nonbu, there are observances like pinnal kolattam. In north India, this day is called Dasara.
following are the regular features during the celebrations:
1. A special ritualistic worship of the Mother is conducted daily, which includes the recitation of the Durga Saptashati.
2. Laksharchana for the Mother in the temple, with recitation of the Sri Lalita Sahasranama, is also conducted.
3. All are exhorted to do the maximum number of Japa of the Navarna Mantra, Aim hreem kleem chaamundaayai vichche, or the Mantra of their own tutelary Deity.
4. An elaborately decorated altar is set up for the evening Satsangs, with the picture of Mother Durga for the first three days, Mother Lakshmi for the next three days, and Mother Saraswathi for the last three days. Many sacred verses from the scriptures are recited and many Kirtans are sung. The Durga Saptashati or the Devi Mahatmya is recited and explained in discourses. The function concludes with the formal floral worship and Arati. Sometimes scenes from the Devi Mahatmya are also enacted.
5. Earnest spiritual aspirants fast with milk and fruits only on all the nine days, or at least once in each of the three three-day periods.
6. Besides the books representing Saraswathi, all instruments and implements like typewriters, printing machinery, etc., are also worshipped on the ninth day.
7. On the Vijaya Dasami day, all aspirants en masse are given initiation into various Mantras according to their tutelary Deities. Deserving aspirants are initiated into the holy order of Sannyas. Initiation in the study of the alphabets is given to young children, and to the old children also! New students commence their lessons in music, etc. During the morning Satsang the books which were worshipped on the ninth day are again worshipped and a chapter from each of the principal scriptures like the Gita, Upanishads, Brahma Sutras, Ramayana, and Srimad Bhagavatam is recited.
8. On the Vijaya Dasami day, there is Kanya Puja also. Nine girls below the age of ten are worshipped as the embodiment of the Divine Mother. They are fed sumptuously and, amongst other things, presented with new clothes.
9. On this last day a grand havan is conducted in the temple, with recitation of the Durga Saptashati and other verses in praise of the Divine Mother.

DEEPAVALI

Deepavali falls in Aippasi month (October-November) on chaturdasi, the day before amavasya. This is the only festival celebrated everywhere in India. But there are differences in the way it is celebrated in different parts.
There are various alleged origins attributed to this festival. Some hold that they celebrate the marriage of Lakshmi with Lord Vishnu. In Bengal the festival is dedicated to the worship of Kali. It also commemorates that blessed day on which the triumphant Lord Rama returned to Ayodhya after defeating Ravana. On this day also Sri Krishna killed the demon Narakasura.
There seems little reference to Deepavali in ancient Tamil texts, beyond a mention that people take Ganga snana on Naraka Chaturthi.
Vatsyayana, said to belong to a period prior to 400 AD, refers to Deepavali as Yaksharatri in a work of his, notes that since it is observed on Karthikai amavasya it is also known as Sukharatri, and mentions that it is the concluding day of the year.
In North India the day after Deepavali is the first day of the new year under the Vikarama era. This is possibly why Vatsyayana referred to Deepavali as the last day of the year.
Nagananda by Sri Harsha (606 - 648 AD) refers to Deepavali as Deepa pratipati utsava and the day on which the newly married daughter of the family is invited home along with her husband and offered new clothes. Evidently, the custom of bringing home the daughter and son-in-law for the first Deepavali after their wedding prevailed even 1400 years ago.
Another work from Kashmir belonging to the period 500 - 800 AD calls this festival Karthika amayam Deepamala varnanam.
One other ancient work, Yakshatilaka Sambhu, by Somadevasur belonging to the Tenth Century AD, describes this as a festival of lights following Navaratri, when houses are whitewashed and bright with lights.
A Kannada stone carving by Chalukya king Tribhuvana malla, dating to around 1119 AD, indicates that each Deepavali a scholar was honored with valuable presents.
Legends have it that the demon called Narakasura was born to Bhooma Devi and Maha Vishnu's Varaha incarnation. The demon offered hard penance to Brahma, obtained rare boons, and harassed Devas and humans alike. The Devas approached Maha Vishnu for relief. And Vishnu, with Satyabhama for his charioteer, fought and slew Narakasura. As he lay dying, the demon was filled with remorse and entreated the Lord that that day each year - Aippasai krishna paksha chaturdasi; aswija bahula chaturdasi, under the chandra mana measure - should be celebrated by people with oil bath, new clothes, and special food preparations.
This forms one basis for our observance of Deepavali.
In Karnataka the day after Deepavali is celebrated with fervor as Bali Pattima, the day Emperor Maha Bali comes down to earth. It is not in accordance with shastras to have oil bath before dawn. Yet great merit is said to accrue if it is taken on Deepavali.
In South India people take an oil bath in the morning and wear new clothes. They partake of sweetmeats. They light fireworks which are regarded as the effigies of Narakasura who was killed on this day. They greet one another, asking, "Have you had your Ganges bath?" which actually refers to the oil bath that morning as it is regarded as purifying as a bath in the holy Ganges.
Everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instils charity in the hearts of people. Everyone buys new clothes for the family. Employers, too, purchase new clothes for their employees.
Waking up during the Brahmamuhurta (at 4a.m.) is a great blessing from the standpoint of health, ethical discipline, efficiency in work and spiritual advancement. It is on Deepavali that everyone wakes up early in the morning. The sages who instituted this custom must have cherished the hope that their descendents would realise its benefits and make it a regular habit in their lives.
In a happy mood of great rejoicing village folk move about freely, mixing with one another without any reserve, all enmity being forgotten. People embrace one another with love. Deepavali is a great unifying force. Those with keen inner spiritual ears will clearly hear the voice of the sages, "O Children of God! unite, and love all". The vibrations produced by the greetings of love which fill the atmosphere are powerful enough to bring about a change of heart in every man and woman in the world. Alas! That heart has considerably hardened, and only a continuous celebration of Deepavali in our homes can rekindle in us the urgent need of turning away from the ruinous path of hatred.
On this day Hindu merchants in North India open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated by night with earthern oil-lamps. The best and finest illuminations are to be seen in Bombay and Amritsar. The famous Golden Temple at Amritsar is lit in the evening with thousands of lamps placed all over the steps of the big tank. Vaishnavites celebrate the Govardhan Puja and feed the poor on a large scale.
O Ram! The light of lights, the self-luminous inner light of the Self is ever shining steadily in the chamber of your heart. Sit quietly. Close your eyes. Withdraw the senses. Fix the mind on this supreme light and enjoy the real Deepavali, by attaining illumination of the soul.
He who Himself sees all but whom no one beholds, who illumines the intellect, the sun, the moon and the stars and the whole universe but whom they cannot illumine, He indeed is Brahman, He is the inner Self. Celebrate the real Deepavali by living in Brahman, and enjoy the eternal bliss of the soul.
The sun does not shine there, nor do the moon and the stars, nor do lightnings shine and much less fire. All the lights of the world cannot be compared even to a ray of the inner light of the Self. Merge yourself in this light of lights and enjoy the supreme Deepavali.
Many Deepavali festivals have come and gone. Yet the hearts of the vast majority are as dark as the night of the new moon. The house is lit with lamps, but the heart is full of the darkness of ignorance. O man! wake up from the slumber of ignorance. Realise the constant and eternal light of the Soul which neither rises nor sets, through meditation and deep enquiry.

· Skandha Sashti - This starts the day after Deepavali and lasts for six days. Each evening on the first five days a Skandha Sashti Archanai is performed. On the sixth day an Archanai is performed for Lord Murugan in the morning and Skandha Sashti is finished by the afternoon.

SKANDA SASHTI

Falls on the sixth day after Deepavali (in October-November) and is a hallowed vrata.
On this day, Lord Muruga vanquished the demon Surapadman. This is celebrated with great eclat in temples, especially in the six places sacred to Muruga (aaru padai veedu, in Tamil) - Tiruchendur, Tirupparankunram, Pazhamudir solai, Palani, Swamimalai, and Tiruttani.
PROSTRATIONS and humble salutations to Lord Subramanya, the Supreme Being, who is the ruler of this universe, who is the indweller of our hearts, who is the second son of Lord Siva, who is the beloved of Valli and Deivayanai, who bestows boons easily on His devotees, who is the embodiment of power, wisdom, love and bliss.
The mighty demon, Tarakasura, had been oppressing the celestials very much. He drove them out from heaven. All the gods then went to Brahma to appeal for help.
Brahma said to the gods, "O Devas, I cannot destroy Taraka, as he has obtained My Grace through severe penance. But let Me give you a suggestion. Get the help of Cupid, the God of Love. Induce him to tempt Lord Siva, who remains absorbed in His Yoga Samadhi. Let Lord Siva unite with Parvati. A powerful son, Lord Subramanya, will be born to them. This son will destroy the demon that harasses you."
Indra, the chief of the gods, thereupon requested Cupid to go with his wife, Rati, and his companion Vasanta (the season of spring), to Mount Kailas, the abode of Siva. Cupid carried out the instruction at once, for it was already springtime. Standing behind a tree, Cupid shot his arrow of passion towards Siva, whilst Parvati was placing some flowers in His hands. The moment their hands met, Siva experienced a distracting feeling. He wondered what it was that disturbed His Yoga. He looked around and saw Cupid crouching behind the tree.
The Lord opened His "third eye", the inner eye of intuition, and Cupid was burnt to ashes by the fire that emanated from it. That is why the God of Love is also called Ananga, which means "bodiless".
After burning Cupid, the Lord ascertained by His Yogic vision that the birth of Lord Subramanya was absolutely necessary to destroy the powerful Taraka. Siva's seed was thrown into the fire which, unable to retain it, threw it into the Ganges, which in turn threw it into a reed forest. This is where Lord Subramanya was born; hence, He is called Saravanabhava-"born in a reed-forest". He became the leader of the celestial hosts and the destroyer of Taraka as Brahma had ordained.
Lord Subramanya is an incarnation of Lord Siva. All incarnations are manifestations of the one Supreme Lord.
The Lord manifests Himself from time to time in various names and forms, for the sake of establishing righteousness and subduing the wicked.
Lord Subramanya is a ray born of the Consciousness of Lord Siva. Valli and Deivayanai are His two wives. They represent the power of action and the power of knowledge respectively. He is the easily accessible Godhead in this dark age of ignorance and godlessness. In this He is no different from Hanuman. He gives material and spiritual prosperity and success in every undertaking of His devotees, even if they show a little devotion to Him. He is worshipped with great devotion in South India. Lord Subramanya's other names are Guha, Muruga, Kumaresa, Kartikeya, Shanmukha, and Velayudhan.
In His picture, Lord Subramanya holds a spear in His hand, just as Lord Shiva holds the trident. This is an emblem of power. It indicates that He is the Ruler of the universe. His vehicle is the peacock. He rides on it. This signifies that He has conquered pride, egoism and vanity. There is a cobra under His feet, which indicates that He is absolutely fearless, immortal and wise. Valli is on His one side, Deivayanai on the other. Sometimes He stands alone with His spear. In this pose He is known as Velayudhan; this is His Nirguna aspect, which is free from the illusory power of Nature.
The six heads represent the six rays or attributes, namely, wisdom, dispassion, strength, fame, wealth and divine powers. They indicate that He is the source of the four Vedas, the Vedangas and the six schools of philosophy. They also indicate His control over the five organs of knowledge as well as the mind. They denote that He is the Supreme Being with thousands of heads and hands. That His head in turned in all directions signifies He is all-pervading. They indicate that He can multiply and assume forms at His will.
There are big temples of Lord Subramanya at Tiruchendur, in Udipi, Palani Hills, in Ceylon and Tiruparankundrum. The Lord spent His childhood days in Tiruchendur and took Mahasamadhi at Kathirgamam. If anyone goes to Kathirgamam with faith, devotion and piety, and stay in the temple there for two or three days, the Lord Himself grants His vision to the devotee. The devotee is filled with rich spiritual experiences. A big festival is held in the temple every year on Skanda Sashti. Thousands of people visit the place. "Mountains" of camphor are burnt on this occasion.
Great festivals are held on this day with great pomp and grandeur. Devotees also do Bhajan and Kirtan on a grand scale. Thousands are fed sumptuously. Many incurable diseases are cured if one visits Palani and worships the Lord there. In South India, the Lord Subramanya's Lilas are dramatized on the stage.
For six days from that day, one worships Muruga, limiting meals to one each day and eating just a little of what is offered to the Lord. Those unable to do so can take some milk and fruits at other times. In the six holy places identified with Lord Muruga, thousands of the devout fast on all six days, taking but the holy water spooned out in the shrine. One can also observe the austerity by taking milk and fruits on the first five days and fasting completely on the sixth, Sashti. On the seventh day, one has to offer curd rice to the Lord; then break the fast, eating prasad along with others. In the Singara Velar temple in Sikkil, close to Nagapattinam in Tamil Nadu, Lord Muruga breaks out into pearl-like perspiration as he accepts a lance (Vel) from his mother Parvati in preparation for the battle with the demon during the Sura Samhara festival. This is an annual miracle thrilling the devout.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,-all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.
In many places the festival commences six days prior to the Sashti itself and concludes on the day of the Sashti. During these days, devotees recite various inspiring hymns and read stories connected with Lord Subramanya. They worship the Lord and take Kavadi (see below). They go on pilgrimage to the various Subramanya shrines.
The famous Nakkerar has composed the Tirumurukatrupadai in His praise. He who studies this famous work daily with devotion and faith, gets certain success in life as well as peace and prosperity. The Tiruppugal is another well-known book in Tamil, which contains the inspiring devotional songs of Arunagirinathar in praise of Lord Subramanya. The Kavadichindu songs are also in praise of the Lord. The Skanda Sashti Kavacham is another famous hymn in praise of Lord Subramanya and is sung particularly on festive occasions.
Vara Lakshmi Vrata
LORD SHIVA describes the glory of this Vrata in the Skanda Purana. It is performed by a woman whose husband is still living. Maha Lakshmi is the abode of all auspiciousness and prosperity. This worship of Maha Lakshmi is done to obtain good progeny, and for the health and long life of the husband.
The Vrata is observed on the Friday immediately preceding the full moon day of the month of Sravan (August-September). After a purificatory bath, the lady should put on a clean, fresh cloth and make a mandala with the drawing of a lotus upon it. A kalasha filled with rice and topped with fresh mango leaves, a coconut and cloth are placed on the mandala and Lakshmi is invoked therein. Fresh grains are used in the worship as they convey the idea of growth and prosperity.
After the worship of the kalasha, follows the worship of Ganesha, then the worship of the raksha or the sacred thread. Now the main worship of Vara Lakshmi begins and the raksha is worshipped a second time. It is then tied to the right hand of the lady. After the worship various auspicious articles are given as charity to some deserving lady whose husband is alive. This lady is also fed with dainties.
Lakshmi not only bestows wealth and all sorts of material prosperity, but also imparts divine wisdom to all Her devotees. She is Vidya Shakti. She introduces Her devotees to Her Lord. She recommends them to Her Lord for their salvation.

KARTHIGAI

· Thiru Karthigai - This occassion is celebrated on the Karthigai Natchathiram with the Sokkappa Koluthuradhu function.
THIRUKKARTHIKAI
Karthikai (November-December), which takes its name from the Karthikai star falling on its full moon day, is favored for worship of both Shiva and Muruga. Vedas and puranas hail the Almighty as embodying the five elements, apah, vayu, tejas, prithvi, akasa (water, wind, light, earth and ether). Karthikai is the month set apart for worship of Shiva in his embodiment of light. Because of the confluence of Karthikai star and full moon day in this month, it is favored for worship of Muruga who, born in a spark from Shiva's jnanagni, was brought up by Kruthika maidens.
In Tiruvannamalai in Tamil Nadu worship of the Almighty as light, called Annamalai Deepam, has gone on since ancient times. The soma vara vratam is ideal for Shiva. On soma vara - Mondays - in Karthikai month, the devout in Tamil Nadu and Andhra worship Shiva with shankabhishekam, with 108 or 1,008 conch shells.
Annamalai Puranam has this explanation for Karthikai Deepam festival.
Once Lord Shiva assumed the form of a hill at Tiruvannamalai in South India. Here He quelled the pride of Brahma and Vishnu who were quarelling as to their relative greatness. One day, when Lord Shiva was in meditation, Parvati left Him and went to the hill of Arunachala. There She performed penance. She was the guest of the sage Gautama. It was during Her penance here that Mahishasura was killed by Durga hidden by Parvati. Parvati saw Shiva as Arunachalesvara. She was taken back by the Lord to His side, and made His Ardhangini once more, that is, She occupied half of the body of the Lord.
Arunachalesvara is Tejo Lingam. Arunachala or the Tiruvannamalai Hill is the place that represents the fire element. (The five elements are represented by five holy places in India.)
When the light on the top of the Tiruvannamalai Hill is unveiled on the Kartigai Deepam day, people see the big light and worship it. They recite again and again in a loud voice "Harohara". The esoteric meaning is that he who sees the light of lights that is burning eternally in the chambers of his heart through constant meditation attains immortality. The light on the Arunachala brings the message to you that the Self or Lord Shiva is self-effulgent, He is the light of lights.
The legend has also the import that God can be realized only through love, not with conceit; also, it is only through goodness or satvika the Lord's grace is realized, not with an upward gaze, which is rajasa, nor with a downward look, which is tamasa.
On the Kartigai Deepam day people make bonfires in front of temples in the evening. It is said that Lord Shiva burnt the chariots of several demons who were torturing sages and celestials. This bonfire symbolises this legend.
People place rows of earthen lamps in front of their houses on the evening of Kartigai Deepam and worship the Lord. They also light a variety of fireworks.
Annihilate the three impurities, namely, egoism, selfish action and delusion. Burn the mind, senses and the desires in the fire of knowledge of the Self or Shiva-Jnanam. Attain full illumination and behold the light of lights, which illumines the mind, intellect, sun, moon, stars, lightning and the fire. This is real Kartigai Deepam.

Vaikunta Ekadasi

Falling in moon's waxing phase sukla paksha in Marghazhi (December-January), this is an austerity everyone knows about. There are two ekadasis each month, but this one in Marghazhi is considered special. This is what Padma Puranam says about this austerity. In Krita Yuga there was a demon called Muran who harassed both Devas and mortals. Unable to bear his tyranny, the Devas sought refuge in Shiva. He directed them to approach Vishnu. Consoling the Devas, Vishnu went out to battle with Muran. As, during the battle, Vishnu rested awhile in a cave in Badrikashrama, his shakti - female energy - assumed the form of a beautiful damsel, fought Muran, and slayed him. Vishnu, waking up, saw her, named her Ekadasi and issued the boon that people worshipping her would reach Vaikunta. Thus, it is said, was born the first ekadasi. That was a Marghazhi sukla paksha ekadasi. Sages and immortals began observing the ekadasi vrata regularly since then. The demon Muran represents the qualities tamas and rajas. Vishnu represents the life principle. The import of the ekadasi vrata is, therefore, that one can conquer rajas and tamas through fasting and go on to a better life. There are two ekadasis each month, but the year as a whole has one more, making for 25 in all. The Dhanur month sukla paksha ekadasi is Vaikunta Ekadasi. Shaivaites call this Nanjunda Ekadasi. Some believe it was on this day Shiva consumed nanju, the poison that emanated from the churning of the ocean. There is a temple to Shiva as Nanjundeswara in Nanjangud in Karnataka. Now consider all ekadasis occurring in a year. The ekadasi in Marghazhi krishna paksha (waning moon) - in December-January - is Mokshai; the one in sukla paksha (waxing moon) Utpathi. Forefathers of those who observe these vratas attain salvation. In Thai (January-February) krishna paksha, the ekadasi is called saphala. Those who observe this vrata, offering fruits to the Almighty, and make deepa dana - gift of lamps - recover lost wealth. The sukla paksha ekadasi is Putrata, which yields progeny. The Masi (February-March) krishna paksha ekadasi is Shadtila. Those who observe this will, even if they have nothing to give as dana, acquire the benefits of dana. The sukla paksha ekadasi is Jaya, which dispels the consequences of brahmahathi. The Panguni (March-April) krishna paksha ekadasi, called Vijaya, enables the observer of the vrata to vanquish foes. The sukla paksha ekadasi is called Amalaka. In Chithirai (April-May), the ekadasi in krishna paksha is Papa Mochani: those observing this and offering worship to the Lord will be cleansed of sins acquired knowingly or otherwise. The ekadasi in sukla paksha is Kamata, which blesses the observers with all they need and sets them on the path of righteousness. In Vaikasi (May-June) krishna paksha, the ekadasi is Varudhini; the sukla paksha ekadasi is Meghini. The Ani (June-July) krishna paksha ekadasi is Apara. The sukla paksha ekadasi is Nirjala: those observing this will reap the benefits of observance of all 25 ekadasis. The Adi (July-August) krishna paksha ekadasi is Yogini: its observance dispels the consequence of actions incurring the wrath of Shiva. The sukla paksha ekadasi is Sayini, whose observance yields immense benefit. From Adi, incidentally, begins the austerity called chatur masyam. Avani (August-September) krishna paksha ekadasi is Kamika. Its observance fulfils wishes. The sukla paksha ekadasi is Putrata, observance of which yields progeny. Purattasi (September-October) krishna paksha ekadasi is Aja, which ended the tribulations of Harishchandra. The sukla paksha ekadasi, called Padmanabha, is observed to invoke rain. Aippasi (October-November) krishna paksha ekadasi is Indira; the sukla paksha ekadasi is Pasankusa. In Karthikai (November-December) krishna paksha, the ekadasi is Rama; in sukla paksha it is Prabodhini. Elders have laid down that Lakshmi will bless those who observe all 25 ekadasi vratas and worship the Lord with tulasi.

MARGAZHI

Thiruppalli Ezhuchi : Every morning is performed before 5:00 a.m. At 5:00 a.m. a pooja is performed.
Margazhi Dharsanam - This occassion is celebrated on the Thiruvadharai Natchathiram. An abishegam is performed for Lord Natarajan at 6:00 a.m.

Arudra Darsanam (Thiruvadirai)
falling on the day of Thiruvadirai star in Marghazhi (November-December), is a festival of great importance. The sweet dish offering on this day, Thiruvadirai kali, is something with which everyone is familiar. Arudra star is one of two stars that have the prefix "Thiru." The other is Thiruvonam, favored for worship of Maha Vishnu. Thiruvadirai is favored for Shiva. Ancient texts say Arudra is the largest of the stars. Juxtaposed against it, planet earth is smaller than the point of a needle. Arudra is two-and-a-half crore times bigger than the sun. It has a diameter of 200 crore miles. And we learn from the Tamil scholar Kandasami Mudaliar that astronomers hold that if you place Arudra where the sun is, the star will extend beyond the earth and touch Sevvai (Mars). Arudra denotes a red flame. We call Shiva Semporjyoti or Golden Red Flame. It is in the form of light that the Lord performs his functions of creation, protection, destruction and concealment. Nataraja is the manifestation of the Lord as light. In the month Marghazhi, on the day when Thiruvadirai star and new moon coincide, we celebrate the ecstatic dance of Shiva. In Chidambaram in Tamil Nadu, there is a great abhishekam for the Lord on Thiruvadirai day in Marghazhi. The sweet preparation kali is offered to the Lord and distributed as prasad to all. Obtaining the kali prasad connotes the devotees' attainment of bliss through the Lord. There is an anecdote about how kali came to be the prasad on this day. A devotee called Sendanar had the habit of eating only whatever was left of the food offered to the Lord and then distributed among other devotees. On Thiruvadirai day in a Marghazhi, he could offer to the Almighty only some pittu and kali. With much regret that he could get nothing better, he offered these to the Lord. As he stood a little later in Nataraja's sanctorum, the Lord effected a shower of pittu and kali on Sendanar, in recognition of his deep devotion. Since the day of that miracle, kali is the special offering to Lord Nataraja on Marghazhi Thiruvadirai. In Sirghazhi in Tamil Nadu, this day is celebrated as the birth anniversary of Saint Thiru Gnana Sambandar and the day when that saint, while a baby, was breastfed by Parvati. In Thirupperundurai, the day is observed as the birthday of Saint Manickavachakar. Karanagama says we should worship the Divine Dancer on Thiruvadirai in exquisite Marghazhi.

Hanuman Jayanti

Yatra yatra raghunatha kirtanam;
Tatra tatra kritha masthakanjalim;
Bhaspavaari paripurna lochanam;
Maarutim namata raakshasanthakam
MEANING: "We bow to Maruti, Sri Hanuman, who stands with his palms folded above his forehead, with a torrent of tears flowing down his eyes wherever the Names of Lord Rama are sung".
SRI HANUMAN is worshipped all over India-either alone or together with Sri Rama. Every temple of Sri Rama has the murti or idol of Sri Hanuman. Hanuman is the Avatara of Lord Shiva. He was born of the Wind-God and Anjani Devi. His other names are Pavanasuta, Marutsuta, Pavankumar, Bajrangabali and Mahavira.
He is the living embodiment of Ram-Nam. He was an ideal selfless worker, a true Karma Yogi who worked desirelessly and dynamically. He was a great devotee and an exceptional Brahmachari or celibate. He served Sri Rama with pure love and devotion, without expecting any fruit in return. He lived to serve Sri Rama. He was humble, brave and wise. He possessed all the divine virtues. He did what others could not do-crossing the ocean simply by uttering Ram-Nam, burning the city of Lanka, and bringing the sanjeevini herb and restoring Lakshmana to life again. He brought Sri Rama and Lakshmana from the nether world after killing Ahiravana.
He had devotion, knowledge, spirit of selfless service, power of celibacy, and desirelessness. He never boasted of his bravery and intelligence.
He said to Ravana, "I am a humble messenger of Sri Rama. I have come here to serve Rama, to do His work. By the command of Lord Rama, I have come here. I am fearless by the Grace of Lord Rama. I am not afraid of death. I welcome it if it comes while serving Lord Rama."
Mark here how humble Hanuman was! How very devoted he was to Lord Rama! He never said, "I am the brave Hanuman. I can do anything and everything."
Lord Rama Himself said to Sri Hanuman, "I am greatly indebted to you, O mighty hero! You did marvellous, superhuman deeds. You do not want anything in return. Sugriva has his kingdom restored to him. Angada has been made the crown prince. Vibhishana has become king of Lanka. But you have not asked for anything at any time. You threw away the precious garland of pearls given to you by Sita. How can I repay My debt of gratitude to you? I will always remain deeply indebted to you. I give you the boon of everlasting life. All will honour and worship you like Myself. Your murti will be placed at the door of My temple and you will be worshipped and honoured first. Whenever My stories are recited or glories sung, your glory will be sung before Mine. You will be able to do anything, even that which I will not be able to!"
Thus did Lord Rama praise Hanuman when the latter returned to Him after finding Sita in Lanka. Hanuman was not a bit elated. He fell in prostration at the holy feet of Lord Rama.
Lord Rama asked him, "O mighty hero, how did you cross the ocean?"
Hanuman humbly replied, "By the power and glory of Thy Name, my Lord."
Again the Lord asked, "How did you burn Lanka? How did you save yourself?"
And Hanuman replied, "By Thy Grace, my Lord."
What humility Sri Hanuman embodied!
There are many who want wealth in return for their services. Some do not want wealth, but they cannot resist name and fame. Others do not want any of these, but they want approbation. Still others want nothing, but they boast of their deeds. Hanuman was above all these. That is why he is recognised as an ideal Karma Yogi and an unsurpassed adept in Bhakti. His life is full of object lessons. Everyone should try his best to follow the noble example of Hanuman.
His birthday falls on Chaitra Shukla Purnima (the March-April full moon day).
On this holy day worship Sri Hanuman. Fast on this day. Read the Hanuman Chalisa. Spend the whole day in the Japa of Ram-Nam. Sri Hanuman will be highly pleased and will bless you with success in all your undertakings.

THAI

Pongal : This Tamil festival marks the end of the harvest season.It is observed on the first day of the Tamil month of Thai, which is in the middle of January .The festivities last four days and include activities such as the boiling over of a pot of pongal (a mixture of rice,sugar,dal and milk), symbolic of prosperity and abundance.On the third day,cattle are washed,decorated and even painted,and then fed the pongal. In all over India the festival is known as Makar Sankranti.
When is Thai Pongal Celebrated?
Thai Pongal is celebrated on January 14th every year. The month of Thai (January) is the harvest season in the Thamil Nadu Pongal refers to rice cooked in milk and sweetened with brown sugar (chakkarai, from which the English word jaggery is derived). On a full scale it is a three-day festival of nature-worship. It includes feeding the birds that are part of the beauty of nature, and offering thanks to the cattle, Mattu Pongal, which gives milk and plough the fields. Jallikkattu is a peaceful sport involving bulls celebrated by young men as a part of 3-day Thai Pongal.
The corn that is newly-harvested is cooked for the first time on that day. Joyous festivities mark the celebration in every home. Servants, farmers and the poor are fed and clothed and given presents of money. On the next day, the cow, which is regarded as the symbol of the Holy Mother, is worshipped. Then there is the feeding of birds and animals.
In this manner the devotee's heart expands slowly during the course of the celebrations, first embracing with its long arms of love the entire household and neighbours, then the servants and the poor, then the cow, and then all other living creatures. Without even being aware of it, one develops the heart and expands it to such proportions that the whole universe finds a place in it.

Meaning of Thai Pongal
This is a harvest festival - the Tamil equivalent of Thanksgiving. It is held to honor the Sun, for a bountiful harvest. Families gather to rejoice and share their joy and their harvests with others. The Sun is offered a "Pongal" of rice and milk.

Makara Shankranti

SALUTATIONS and adorations to the Supreme Lord, the primordial power that divided the year into the four seasons. Salutations to Surya, the Sun-God, who on this great day embarks on his northward journey.
The Sanskrit term "Shankramana" means "to begin to move". The day on which the sun begins to move northwards is called Makara Shankranti.
The worship of the Cosmic Form of the Lord is so well introduced into this, that every man and woman in India is delightfully led to partake of it without even being aware of it.
To the spiritual aspirants this day has a special significance. The six-month period during which the sun travels northwards is highly favourable to them in their march towards the goal of life. It is as though they are flowing easily with the current towards the Lord. Paramahamsa Sannyasins roam about freely during this period, dispelling gloom from the hearts of all. The Devas and Rishis rejoice at the advent of the new season, and readily come to the aid of the aspirant.
The great Bhishma, the grandfather of the Pandavas, was fatally wounded during the war of the Mahabharata, waited on his deathbed of nails for the onset of this season before finally departing from the earth-plane. Let us on this great day pay our homage to him and strive to become men of firm resolve ourselves!
As already mentioned, this is the Pongal festival in South India. It is closely connected with agriculture. To the agriculturalist, it is a day of triumph. He would have by then brought home the fruits of his patient toil. Symbolically, the first harvest is offered to the Almighty-and that is Pongal. To toil was his task, his duty, but the fruit is now offered to Him-that is the spirit of Karma Yoga.
The master is not allowed to grab all the harvest for himself either. Pongal is the festival during which the landlord distributes food, clothes and money among the labourers who work for him. What a noble act!-It is an ideal you should constantly keep before you, not only ceremoniously on the Pongal day, but at all times.
Be charitable. Be generous. Treat your servants as your bosom-friends and brother workers. This is the keynote of the Pongal festival. You will then earn their loyalty and enduring love.
The day prior to the Makara Shankranti is called the Bhogi festival. On this day, old, worn-out and dirty things are discarded and burnt. Homes are cleaned and white-washed. Even the roads are swept clean and lovely designs are drawn with rice-flour. These practices have their own significance from the point of view of health. But, here I remind you that it will not do to attend to these external things alone. Cleaning the mind of its old dirty habits of thought and feeling is more urgently needed. Burn them up, with a wise and firm resolve to tread the path of truth, love and purity from this holy day onwards. This is the significance of Pongal in the life of the spiritual aspirant.
If you do this, then the Makara Shankranti has a special significance for you. The sun, symbolising wisdom, divine knowledge and spiritual light, which receded from you when you revelled in the darkness of ignorance, delusion and sensuality, now joyously turns on its northward course and moves towards you to shed its light and warmth in greater abundance, and to infuse into you more life and energy.
In fact, the sun itself symbolises all that the Pongal festival stands for. The message of the sun is the message of light, the message of unity, of impartiality, of true selflessness, of the perfection of the elements of Karma Yoga. The sun shines on all equally. It is the true benefactor of all beings. Without the sun, life would perish on earth. It is extremely regular and punctual in its duties, and never claims a reward or craves for recognition. If you imbibe these virtues of the sun, what doubt is there that you will shine with equal divine lustre!
He who dwells in the sun, whom the sun does not know, whose body the sun is, and by whose power the sun shines-He is the Supreme Self, the Indweller, the immortal Essence. Tat Twam Asi-"That thou art". Realise this and be free here and now on this holy Pongal or Makara Shankranti day. This is my humble Pongal prayer to you all.
On the Shankranti day, sweets, puddings and sweet rice are prepared in every home, especially in South India. The pot in which the rice is cooked is beautifully adorned with tumeric leaves and roots, the symbols of auspiciousness. The cooking is done by the women of the household with great faith and devotion, feeling from the bottom of their hearts that it is an offering unto the Lord. When the milk in which the rice is being cooked boils over, the ladies and the children assemble round the pot and shout "Pongalo Pongal!" with great joy and devotion. Special prayers are offered in temples and houses. Then the people of the household gather together and partake of the offerings in an atmosphere of love and festivity.
There is family re-union in all homes. Brothers renew their contacts with their married sisters by giving them presents.
The farmer is lovingly greeted by the landlord and is given presents of grain, clothes and money.
On the next day, the herds of cows are adorned beautifully, fed and worshipped. In some villages the youth demonstrate their valour by taking "the bull by the horn" (and often win their brides thereby!). It is a great day for the cattle.
On the same day, young girls prepare various special dishes-sweet rice, sour rice, rice with coconut-and take them to the bank of a river or tank. They lay some leaves on the ground and place on them balls of the various preparations for the fish, birds, and other creatures. It is an extremely colourful ceremony. The crows come down in large numbers and partake of the food. All the time a valuable lesson is driven into our minds-"Share what you have with all". The crow will call others before beginning to eat.
Both these days, which are family re-union days, are regarded as being inauspicious for travel. This is to prevent us from going away from home on those days.
When you celebrate the Shankranti or Pongal in this manner, your sense of value changes. You begin to understand that your real wealth is the goodwill and friendship of your relatives, friends, neighbours and servants; that your wealth is the land on which your food grows, the cattle which help you in agriculture, and the cow which gives you milk. You begin to have greater love and respect for them and for all living beings-the crows, the fish and all other creatures.
In Maharashtra and in North India, spiritual aspirants attach much importance to Makara Shankranti. It is the season chosen by the Guru for bestowing his Grace on the disciple. In the South, too, it should be noted that it was about this time that Mahadeva favoured several of the Rishis by blessing them with His beatific vision.

· Thai Poosam - This occassion falls on the Poosam Natchathiram on the full moon day. In the morning of the day before Thai Poosam, Punar Poosam, the ratham is taken from the Sri Thendayuthapani Temple to the Pillayar Temple. In the evening it is brought back. On the day of Thai Poosam many devoties take Kavadii and Paal Kudam. Lunch is served at the temple.

THAI POOSAM

A festival occurring in Thai (January-February), on the day of the star Poosam either on Pournami or around that time. One legend says that on a Thursday in Thai that also happened to be the day of Poosam star and pournami, Shiva and Parvati engaged in an ecstatic cosmic dance, as Brahma, Vishnu, Indra and the Devas watched. This indicates that this is a day ideal for worship of Shiva. According to another legend, as Shiva was imparting a mantra to Parvati, Subrahmanya eavesdropped on them. For that error, Parvati laid a curse on him, in line with the rule that even a son, if erring, must be punished. To be redeemed from her curse, Subrahmanya offered hard penance at Thirupparankunram. Pleased with his penance, Shiva and Parvati manifested before him and lifted the curse. The day on which Parvati's curse on Subrahmanya was lifted was a Thai Poosam. It is thus a special day for worship of Lord Subrahmanya, taking kavadis loaded with milk pots for offering to him for eradication of ills afflicting us. Yet another legend has it that Kaveri, grieving that she had not secured the eminence acquired by Ganga through her position atop Shiva's locks and also on Vishnu's feet called Nupuram, sat under a peepul tree on the banks of Sara Pushkarini and offered penance to Narayana. Pleased by her penance, Narayana appeared as a baby in her lap. That day when he manifested thus was, again, a Thai Poosam.
The Kavadi Festival
Perhaps the most potent propitiatory rite that a devotee of Shanmukha undertakes to perform is what is known as the Kavadi. The benefits that the devotee gains from offering a Kavadi to the Lord are a millionfold greater than the little pain that he inflicts upon himself.
Generally, people take a vow to offer the Lord a Kavadi for the sake of tiding over a great calamity. Though this might, on the face of it, appear a little mercenary, a moment's reflection will reveal that it contains in it the seed of supreme love of God. The worldly object is achieved, no doubt, and the devotee takes the Kavadi; but after the ceremony he gets so God-intoxicated that his inner spiritual being gets awakened. This is also a method that ultimately leads to the supreme state of devotion.
Kavadi: The Kavadi has various shapes and sizes, from the simple shape of a hawker's storehouse (a wooden stick with two baskets at each end, slung across the shoulder) to the costly palanquin structure, profusely flower-bedecked and decoratively interwoven with peacock feathers. In all cases the Kavadi has a good many brass bells adorning it and announcing it as the Kavadi-bearer draws it along. As the Kavadi-bearer very often observes silence, the bells are the only eloquent signs of a Kavadi procession.
Now, the two baskets hanging at each end of the Kavadi contain rice, milk or other articles that the devotee has vowed to offer the Lord. The more devout among them, and especially those who do it as a Sadhana, collect these articles by begging. They travel on foot from village to village, and beg from door to door. The villagers offer their articles directly into the basket of the Kavadi. The Kavadi-bearer continues begging until the baskets are full or the avowed quantity is reached, and then offers the Kavadi to the Lord. Some keen devotees undertake to walk barefoot from home to one of the shrines of Lord Subramanya, bearing the Kavadi all the way and collecting materials for the offering. He has to walk a hundred miles sometimes! The people who place the articles in the baskets also receive the Lord's blessings.
The Kavadi-bearer: The Kavadi-bearer is required to observe various rules between the time he takes up the Kavadi, and the day of the offering. He has to perform elaborate ceremonies at the time of assuming the Kavadi, and at the time of offering it to the Lord. He also puts on the dress of a Pandaram, a Saivite mendicant. It consists of a saffron-coloured cloth, a conical scarlet cap, and a cane silver-capped at both ends. Lord Siva, the Supreme Pandaram Himself, loves to wear this dress. The Pandaram lives on alms only. The bare chest of the Kavadi-bearer is covered with several rudraksha malas.
The Kavadi-bearer observes strict celibacy. Only pure, Sattwic food is taken; he abstains from all sorts of intoxicating drinks and drugs. He thinks of God all the time. Many of the Kavadi-bearers, especially those who do it as a spiritual Sadhana, impose various forms of self-torture. Some pass a sharp little spear through their tongue, which is made to protrude out of the mouth. Others may pass a spear through the cheek. This sort of piercing is done in other parts of the body also. The bearer does not shave; he grows a beard. He eats only once a day. The spear pierced through his tongue or cheek reminds him of the Lord constantly. It also prevents him from speaking. It gives him great power of endurance.
The Kavadi-bearer enjoys a high state of religious fervour. He dances in ecstasy. His very appearance is awe-inspiring; there is divine radiance on his face. Devotees often experience the state of feeling union with the Lord. Sometimes the Deity enters them and possesses them for some time.

Maasi Maham

Celebrated on the Makam day in the tamil month of Maasi. On this day, the deities are taken around in procession to the nearby rivers/tanks/sea for bath. It is an important festival day for Lord Muruga. Once in 12 years, the Maham festival is celebrated in a grand manner (known as Mahamaham) in Kumbakonam.

· Sivan Rathiri - This occassion falls on amavasai. Poojas are performed throughout the night at the temple.

SIVARATRI

One of the prehistoric festivals of India is Sivaratri, or night of Siva. Siva is an ancient deity. Among the Hindu triumvirate, Brahma is the creator, Vishnu is the preserver and Siva is considered the destroyer (Trident force). In various forms Siva may be traced clearly right through the early historic age to the Indus valley civilization : further back in mesolithic carvings on walls. Some feel Siva as the lord of the animals or the hunt, is reflected even as far ago as the paleolithic age as found in the cave paintings in many places in the world. This symbolizes Siva as an ancient deity.
The legends of Siva reveal all these aspects. Sivaratri signifies the end of winter and the arrival of spring as well.
People get up earlier than usual, take a bath preferably in a river, lake or at home. Then they go to a temple nearby or set up a small linga at home.
They commence the rituals (pooja) in the usual manner of sprinkling water, offering flowers, leaves, incense , wave bits of burning camphor on a plate (aarati), etc while listening or repeating the mantras. These are for the most part a collection of terms in Sanskrit of the titles of Siva, a type of shorthand reference to the legends. In the rituals, leaves of a forest tree Aegle marmelos ( bilva, maredu, wood apple) are traditionally used in the services.

Literally 'the great night of Shiva', celebrated on the moonless night of the month of Phalguna, which is fourteenth day in the dark half, this festival is specially dedicated to Shiva, the destroyer.

This is an important day for the devotees of Shiva, who stay awake throughout the night, praying to him. In all major centers of Shoveling worship, Shivaratri, also called Mahashivaratri, is a grand occasion. From the very early morning, Shiva temples are flocked by devotees, mostly women, who come to perform the traditional Shoveling worship and hence hope for favors from the god. All through the day, devotees abstain from eating food and break their fast only the next morning, after the nightlong worship.The day is considered to be specially auspicious for women. According to one myth, Parvati performed tapas, and prayed and meditated on this day to ward off any evil that may befall her husband on the Moonless night. Since then, Mahashivaratri is also believed to bean auspicious occasion for women to pray for the well-being of their husbands and sons. An unmarried woman prays for a husband like Shiva, who is considered to be the ideal husband.

Devotees bathe at sunrise, preferably in the Ganga, or any other holy water source (like the Shiva Sagartank at Khajuraho). They offer prayers to the sun, Vishnu and Shiva. This is a purificatory rite, an important part of all Hindu festivals. Wearing a clean piece of clothing after the holy bath, worshippers carry pots of water to the temple to bathe the Shoveling. The temple reverberates with the sound of bells and shouts of Shankerji ki Jai or'Hail Shiva'. Devotees circumambulate the linga, three or seven times, and then pour water over it. Some also pour milk.

According to a legend in the Ramayana, once King Bhagiratha left his kingdom to mediate for the salvation of the souls of his an castors. He observed a penance to Brahma for a thousand years, requesting Ganga to come down to earth from heaven. He wanted her to wash over his ancestor's ashes to release them from a curse and allow them to go to heaven. Brahma granted his wish but told him to pray to Shiva, who alone could sustain the weight of her descent. Accordingly, Ganga descended on Shiva's head, and after meanderingt through his thick matted locks, reached the earth. According to a modified version, what reached the earth was just sprinkles from his hair. This story is believed to be re-enacted by bathing the linga. The love of water, the primary element of life, is also remembered in this ritualistic action.
The linga is bathed with milk, water and honey. It is then an nointed with sandalwood paste. People offer wood apple or bel leaves and fruit, milk, sandalwood and jujube fruit or ber to the linga. Shiva is believed to be very hot tempered, and hence things, which have a cooling effect, are offered to him. People decorate the linga with flowers and garlands and also offer incense sticks and fruit. In bigger temples, there is almost a stampede as devotees seek favors from the beloved god. Many also employ the services of a priest to perform special prayers.

According to the Shiva Purana, the Mahashivaratri worship must incorporate six items: the ceremonial People offer the cooling bel leaves to the hot-blooded deity bath representing purification of the soul; the vermilion paste applied on the linga after bathing it, representing virtue; food offering which is conducive to longevity and gratification of desires; incense, yielding wealth; the lighting of the lamp which is conducive to the attainment of knowledge; and betel leaves marking satisfaction with worldly pleasures. These six items, till today, form an indispensable part of Maha shivaratri, be it a simple ceremony at home or a grand temple worship. By offering water, hugging the linga, lighting the diya and incense, and ringing the temple bells, devotees call into focus all their senses, making them acutely aware of themselves and the universe to which they belong.

Shiva being an ascetic god, Mahashivaratri is very popular with ascetics. Thandai, a drink made with cannabis, almonds and milk, is essentially drunk by the devout. This is so because cannabis is said to have been very dear to Shiva. The Puranas contain many stories and legends describing the origin of this festival. According to one, during the samudra manthan, a pot of Poisson merged from the ocean. This terrified the gods and demons as the poison was capable of destroying the entire world, and they ran to Shiva for help. To protect the world from its evil effects, Shiva drank the deathly poison but held it in his throat instead of swallowing it. Because of it, his throat turned blue, and he was given the name Neelakantha, the blue-throated one. Shivaratri is the celebration of this event by which Shiva saved the world.
According to another legend in the Shiva Purana, once Brahma and Vishnu were fighting over who was the superior of the two. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realise the futility of their fight, Shiva assumed the form of a huge column of fire in between Brahma and Vishnu. Awestruck by its magnitude, they decided to find one end each to establish supremacy over the other. Brahma assumed the form of a swan and went upwards and Vishnu as Varaha went into the earth. But light has no limit and though they searched for thousands of miles, neither could find the end. On his journey upwards, Brahma came across a Ketaki flower wafting down slowly. When asked where she had come from, the Ketaki replied that she had been placed at the top of the fiery column as an offering. Unable to find the uppermost limit, Brahma decided to end his search and take the flower as a witness. At this, the angry Shiva revealed his true form. He punished Brahma for telling a lie, and cursed him that no one would ever pray to him. The Ketaki flower too was banned from being used as an offering for any worship, as she had testified falsely. Since it was on the 14th day in the dark half of the month of Phalguna that Shiva first manifested himself in the form of a linga, the day is specially auspicious and is celebrated as Mahashivaratri. Worshipping Shiva on this day is believed to bestow one with happiness and prosperity.

Phalguna is a peculiar month. Immediately after Mahashivaratri , almost like a miracle, the trees are full of flowers as if to announce that after winter, the fertility of the earth has been rejuvenated. And this perhaps is the reason why the linga is worshipped throughout India as a symbol of fertility. The festivities differ in various parts of India. In southern Karnataka, for example, children are allowed to get into all kinds of mischief and as king for punishment is the rule of the day, probably originating from the mythological incident of Shiva punishing Brahma for lying. The Vishvanatha Temple at Kashi in Varanasi celebrates the linga (symbolic of the pillar of light) and the manifestation of Shiva as the light of supreme wisdom. Mahashivaratri is thus not only a ritual but also a cosmic definition of the Hindu universe. It dispels ignorance, emanates the light of knowledge, makes one aware of the universe, ushers in the spring after the cold and dry winter, and invokes the supreme power to take cognizance of the beings who were created by him.

A legend explains the benefits of the all-night worship of Shiva. There was once a poor tribal man who was a great devotee of Shiva. One day he went deep into the forest to collect firewood. However he lost his way and could not return home before nightfall. As darkness fell, he heard the growls of wild animals. Terrified, he climbed onto the nearest tree for shelter till day- break. Perched amongst the branches, he was afraid he would doze and fall off the tree. To stay awake, he decided to pluck a leaf at a time from the tree and drop it, while chanting the name of Shiva. At dawn, he realized that he had dropped a thousand leaves onto a linga below which he had not seen in the dark. The tree happened to be a wood apple or bel tree. This unwitting all-night worship pleased Shiva, by whose grace the tribal was rewarded with divine bliss.

This story is recited on Mahashivaratri by devotees on fast. After observing the all-night fast devotees eat the prasad offered to Shiva.

There is another possible reason for the origin of the all-night worship. Being a moonless night, people worshipped the god who wears the crescent moon as an adornment in his hair, Shiva. This was probably to ensure that the moon rose the next night.

PANGUNI
Panguni Uthiram
Falls in the month Panguni (March-April). This month is special because of the star Uthiram and pournami occurring together. Besides, it is on Panguni pournami Uthiram that the marriage of Parvati and Parameswara, Muruga and Devasena, and Andal (also known as Kothai) and Rangamannar took place. Again, Valmiki's Ramayan says it is on this day and star that Sita's marriage with Rama was celebrated. From Brahmanda Puranam we learn that on Panguni Uthiram every holy water joins Thumburu teertha, one of seven sacred tanks in Tirupati Tirumala. The ancients chose Uthiram to convey to humans that it is for underlining the glory of grahasta dharma (married life) that the Almighty manifests in the marital state as Uma Maheswara, Sita Rama, and Radha Krishna - despite his changelessness, sans childhood or youth or old age. The Lord is indeed a Nitya Kalyana Murthi. It is our duty to celebrate this day when the Lord, in both Shiva and Vishnu temples, appears to devotees in his married state. On Panguni Uthiram, in all places where Lord Subrahmanya has a temple, his devotees carry in a kavadi the requisites for puja for him, in fulfilment of vows. Such vow fulfilment by devotees carrying kavadis is a special feature of Subrahmanya temples wherever they happen to be.
Sri Rama Navami
Falls in Panguni (March-April). Under the chandra mana computation this festival could also occur in Chaitra (April-May). Of Maha Vishnu's ten avatars (manifestations) with which everyone is familiar, two are rooted in the popular mind: Krishnavatar and Ramavatar. These are avatars in which the Almighty descended to earth and lived among humans. Sri Rama was born on sukla paksha navami with Punarpoosam star in the month Panguni (Chaitra, under chandra mana). Through his life he demonstrated that Vaishnavism is what embodies love, character, integrity and equanimity. And his birthday has been celebrated since the hoary past. Consider what ancient texts say about the efficacy of Rama nama. This name is a shaivite and vaishnavite combination: the second letter "ra" in Narayana and the second letter "ma" in Namahshivaya combine to become the word Rama. This is the taraka mantra, sings Saint Tyagaraja. There was once a man who looked after his family through resort to robbery and killing of bird and beast. A sage who happened to pass that way asked the man whether he knew it was a sin to rob and kill. The man answered, "But I do these not for myself alone, I have a wife and family; and, since they share in the sin, only a small part of it will attach to me." Verify if this is really so, the sage asked him. The man went home, and asked his family members: "Committing sinful actions, I look after you; do you, or do you not, have a share in that sin?" Their answer was that since it was his responsibility to look after them, no part of the sin would attach to them. The man recounted their reply to the sage and beseeched him to tell of a means to get liberated from sin. The sage pointed to a maramara tree and asked him to do japa repeating its name. And the man kept doing so even as an anthill of mud and leaves grew over him. As he repeated it, the word maramara became transfigured as Rama Rama. The legend is that this man was Valmiki who went on to write the epic Ramayan. Another legend has it that there was a dispute once in Kailash as to who should be appointed leader of Shiva's ganas, or armies, and it was settled that it would be the one who circled the world first. Shiva's forces immediately took to their mount to go round the world. Lord Vinayaka, however, wrote the taraka mantra "Rama" and went round the word, thereby acquiring the benefit of circling the earth. And he became ganapati or chief of ganas. Since then he has come to be known as Ganapati. Such is the power of the name Sri Rama bears. It is his birthday on a navami that we celebrate as Sri Rama Navami.
Naag Panchami : This festival is dedicated to Ananta, the serpent upon whose coils Vishnu rested between universes. People offer milk to snakes on this day and worship snake images in temples.
Raksha Bandhan : On the full-moon day of the Hindu month of Sravana (July/August),girls fix amulets known as Rakhis to their brothers' wrists, offer sweets and seek his protection. The brothers undertakes to protect the honour of his sister against all evils.

Pradosha Vrat
a ALL THINGS in this vast creation function upon definite laws. There is always a beautiful system and sound rationale governing every phenomenon and process, mundane or mystical. Just as the gross elements and physical forces operate differently under different states and conditions, so also the subtler and higher forces respond and react in the inner mystic planes, and in the purely spiritual processes like meditation, prayer, worship, etc. Therefore, you will find definite injunctions for performing certain types of worship in the morning, certain other injunctions for the midday prayers, and still others for the evening worship. Again, some observances are meant to be performed during certain phases of the moon, some when a particular star is in the ascendant, or at the time of a particular conjunction of planets.
The Pradosha worship is to be done in the evening twilight on the 13th day of each lunar fortnight. It is the worship of Lord Shiva for victory and success in all undertakings, and the fulfilment of all your heart's cherished desires. When you desire to obtain a favour from a superior person, don't you naturally approach him at a moment when he is likely to be in a very pleasant frame of mind? You will perhaps see him after he has had a good dinner and is happily chatting with a friend in a hearty, expansive mood. Even so, the Hindu, especially the Hindu who is engaged in the motivated type of worship, usually selects the most pleasant aspect of God for his worship. He performs it at a time which the ancient Rishis experienced as being the most helpful and efficacious in propitiating the Deity. The Pradosha worship is based on such mystic psychology.
Pradosha is the worship of Lord Shiva and Parvati when they both are in an extremely propitious mood. Repeatedly worsted in war by the demons, the gods approached Lord Shiva to bless them with a leader for their celestial hosts. They came to the Lord at twilight on the thirteenth day of the lunar fortnight and found Him in the blissful company of His consort, Parvati. Hymned and glorified by them, Siva immediately granted their prayerful request. Hence, the extreme auspiciousness of the period.
The Skanda Purana relates how Sandilya Muni prescribed this Vrata to a certain Brahmin lady. She came to the sage with two boys, her son, Suchivrata, and an orphan prince, Dharmagupta, whose father was slain in battle and the kingdom overrun by enemies.
Acting upon the advice of the sage, the woman and the boys performed the Vrata with great devotion. After four months, that is, in the eighth Pradosha, Suchivrata obtained a pot of nectar and drank the divine ambrosia. Prince Dharmagupta won the hand of a celestial princess and, as ordered by Lord Siva, with the help of the celestial king himself, his enemies were slain and his kingdom restored to him. Then Dharmagupta attained the Lord's supreme abode. So easily, and yet so greatly is the Lord of Kailas pleased by this Vrata.
One who takes this Vrata fasts on that day, and keeps vigil at night after the fast is over. Bathing an hour before sunset, the worshipper first performs a preliminary worship of Lord Shiva, together with all the others of His divine family, namely, Parvati, Ganesha, Skanda and Nandi. After the worship of Ganesha, Lord Shiva is invoked in the special kalasha placed on a square mandala with a lotus drawn in it and spread over with darbha grass. After the formal worship has been completed, a Pradosha story is read and heard by the devotees. This is followed by the recitation of the Maha Mrityunjaya Mantra 108 times. In the end the sacred kalasha water is partaken of, the sacred ash is applied to the forehead, and the water which was used to bathe the Lord, is drunk. A gift of a pot, a cloth and an image of the Lord is given to a Brahmin to conclude the worship.
A very important point to be remembered in this connection is that during this auspicious period all the hosts of celestial beings and gods come down from the heavens and attend the worship in their subtle forms. This adds immensely to the sanctity of the worship.
This Vrata is highly lauded by the scriptures and is of very great sanctity and importance to worshippers of Lord Shiva. The mere sight of the Deity in a temple during this period will destroy all sins and bestow bountiful blessings and Grace upon the fortunate beholder. Even a single bael leaf (leaf taken from the wood-apple tree) offered to the Lord at this unique, auspicious moment equals a hundred Mahapujas. It is usual to have special additional lights in the shrine during the Pradosha. To light even a single wick at this juncture is highly meritorious and productive of untold benefits, spiritual as well as material. Most fortunate and blessed is the person who performs the Pradosha Vrata, for upon him Lord Shiva showers His choicest Grace and blessings in a very short time.
Here is the Yogic interpretation of the Pradosha:
According to the Shiva-Raja Yoga, concentration is directed towards the central point in the middle of the eyebrows, where the spiritual light can be perceived by the Yogi who turns the vision inwards. The Yogi passes through various stages, all of which are subdivisions of the four states of waking, dreaming, deep sleep, and the Superconscious State or Samadhi. Each one of these states is further sub-divided into four states, for example, the waking-dreaming, waking-sleep, waking-fourth, and waking-waking. It will be seen that when the states are sub-divided in this way, the first three states comprise a total of twelve sub-states. The thirteenth is the fourth-waking. There is correspondence between this and the 13th day of the lunar fortnight, either bright or dark.
Those who worship Mother Shakti have certain beliefs of their own, one of which is that the Goddess that is worshipped acquires one ray on each of the days of the bright fortnight, starting from the first day. Thus, on the full moon night, the Goddess would have received fifteen rays and would be ready for the final form of worship intended to benefit the devout worshipper in all ways. That is why the Navavarana worship is always conducted on the full moon day.
The moon is believed to have a direct influence on the mind. Incidentally, the word mati means both the moon and the mind.
According to Shiva-Raja Yoga there are two channels through which the Prana flows. These are the Ida and the Pingala, ruled respectively by the moon and the sun. Midway between these two there is a third, known as Sushumna. The Yogi is asked to start the practice of Yoga when the breath is passing through the lunar channel. This coincides with the flow of the breath through the left nostril. If, however, at the time of practice the flow is through the right nostril, the Yogi is asked to perform a special exercise by which to change the flow to the left. When the Yogi concentrates on the point between the eyebrows, he transcends, stage by stage, the first twelve sub-states. The current of breath continues flowing through the lunar channel. The "moon" is gaining more and more strength. When the 13th day is reached, the spiritual power of the Yogi has correspondingly increased, and he is in a condition to see the lights which appear in the nerve centre in between the eyebrows. In inverse proportion to the increase in concentration is the duration of the Yogi's breath. At the start of the practice, the breath will occupy a space of 16 fingers (inches approximately). The moment the concentration has led him from the waking to the dream state, the length of the breath becomes only 12 fingers. In this way, when he reaches the thirteenth stage, only 4 fingers of breath would remain. As this breath now circulates only within the nostril, no breath is noticeable at the tip of the nose. From that moment the light is fixed permanently at the centre between the eyebrows, and the Yogi would have realised the object of his practice.
Let me now describe the actual process of Shiva-Raja Yoga:
The Yogi sits in utter darkness, with the head and body erect, eyes open, and the gaze directed to the centre of the eyebrows. He utters the Mantra in his mind and, without restraining his breath, concentrates his gaze at the middle of the eyebrows, ever on the thought of the appearance of the lights. The deep concentration resulting thereby yields the following fruits, in order.
First, he overcomes the distractions of his mind. He reaches a stage wherein he seems to hear somebody talking somewhere in the distance. The words are not distinct, but a sort of murmur is heard. Nevertheless, since his mind is elsewhere, he pays no attention to it. In fact, the sound comes from nowhere outside. It is his own mind that produces these sounds. The mind is actually functioning in its form as sound. Soon afterwards, this sound ceases, and he begins to see all sorts of visions, in the same manner as we see pictures in a movie. It appears (as if in a dream) that he is passing through hills of varying degrees of beauty, through seas and lakes of all sorts of colours and shapes, and through clouds of different hues. The clouds appear dark and thick at first and thin out gradually. These are scenes which are very pleasant to witness. But they are only thought-forms, an imagery created by the mind as it is functioning as a form. It is in this stage that the Yogi may hear musical notes as well-of the flute, violin, cymbals or any other instrument.
The Yogi then passes through an entirely different experience. He suddenly awakens from a deep sleep. He does not remember when he got into the sleep state, but he is conscious of the sudden awakening. The truth is that he had not slept at all. His mind became a complete blank, he lost consciousness of the workings of the mind, which was nonetheless still active all the time. When he regained consciousness, he suddenly felt his awareness once again. He is now tempted to examine himself to ascertain if his posture is still erect and if his eyes are still fixed between his eyebrows. Finding no change in these he realises that the temporary loss of consciousness was only a stage which he passed through in his Yoga.
Next comes the stage when he feels as if something of the nature of a hot nail is pricking him at the centre of his eyebrows. In the earlier period of his practice there will only be this sensation, but as he advances, this is followed by the appearance of the lights. Even then there are various stages which have to be passed before the lights get their proper shape.
At first a yellow and a red light appear, the red being in the centre and two yellow flame-like lights on either side. After a few days, all these colours pass away and he begins to see a steady light of the shape and colour of the moon. As his practice advances, this grows brighter and brighter, and the whole room in which the Yogi sits is gradually illumined, starting with the intensity of twilight until it becomes a flood of bright light. Yet in this state nothing that is in the room is seen; other things which are not there, begin to appear. They come and go with amazing rapidity, and reveal many things to him.
Thus far, we have dwelt upon only the first four stages of the entire series of sixteen stages which have to be passed through by the Shiva-Raja Yogi before he finally attains union with Lord Shiva. The details of the experiences at each stage vary from man to man, as also from day to day. But, in the main, these are the stages:
At first, the Yogi is aware of what transpires about him. He is in the waking part of the waking state. Then the pictures come in the dream part of his waking state. The feeling of overpowering sleep occurs in the deep sleep part of the waking state. The appearance of the light occurs in the fourth part of the waking stage.
The dream and the deep sleep states also have their four sub-divisions which have to be passed. When the Yogi comes to the thirteenth stage, he is in the waking part of the fourth state. The vision of Lord Shiva in the form of Self-Consciousness now begins. The form of the Lord appears before him as though coming out of the lights, which began at stage four of the sixteen stages. From this stage onwards the mind loses its sense of separate activity. It becomes deeply absorbed in the Self within.
On the 13th lunar day Nature assists the worshipper in waking up from his mental deep sleep and in becoming aware of the fourth state. The Yogi who practises his Yoga on the Pradosha day gets these experiences of Lord Shiva quite readily.
Similar to the above is the significance of the worship of Lord Ganesha on the 4th day of the lunar fortnight. This corresponds to the Fourth part of the waking state, when the lights are first seen. On the 8th day or the Ashtami, Mother Durga is adored. This corresponds to the fourth part of the dream state. Ekadashi or the 11th day corresponds to the deep sleep part of the deep sleep state. In this state there is complete unawareness of the mind. This is the most favourable moment for a direct contact with God, the indweller. If we fast and pray on this day, we can reduce our bodily activities to the minimum and can have the vision of the Lord who resides in our heart.
If we thus analyse the rationale of our holy days, we discover that our ancients took particular care to effect a synthesis of Yoga-Karma, Jnana and Bhakti.
At the Sivananda Ashram in India, a special havan and an elaborate worship are conducted for the long life, health, success and prosperity of all. The Lord's sacred prasad is sent to devotees all over the world.
Special Observances
The Eclipse
WHEN THE gods and the demons churned the milky ocean in days of yore, nectar came out of it. Lord Vishnu assumed the form of Mohini, a charming lady, deluded the demons and distributed the nectar only among the gods. But Rahu had disguised himself as a god. The sun and the moon pointed this out to Mohini who immediately slashed off the demon's head. Since the nectar had by then already reached up to the neck, he did not die. Thus the head came to be known as Rahu and the body as Ketu. To avenge this betrayal, Rahu and Ketu periodically eclipse the sun and the moon.
Astronomically speaking, when the sun, the moon and the earth are all in line, with the moon or the earth at the centre, a solar or lunar eclipse takes place respectively.
At the time of the eclipse, people bathe in the sacred rivers. They do charitable acts. They give cows, money and gold. The day after the eclipse they feed the poor, the Brahmins and the Sadhus. After the eclipse they clean their houses, vessels, etc., and take a bath before they start cooking.
One should not take food during the eclipse. When the eclipse begins the food should by then have been digested. One should take food only after seeing the sun or the moon free from the eclipse. When the clear sun or the moon is not seen before sunset or sunrise, in the case of the solar and lunar eclipse respectively, food can be taken only after the sun or the moon is seen the next day.
Pregnant women should not see the sun or the moon during the time of the eclipse. If they do the child born may have some kind of defect. He may be born deaf, dumb or blind. Householders are forbidden from sexual intercourse on the day of the eclipse, for the same reason.
At this time one should take great care in avoiding bleeding, scorpion stings, etc. These have disastrous results. Even an earthworm has a poisonous effect when it bites one during an eclipse.
Those who do Japa at the time of the eclipse derive great benefits. The effect of Japa and Sankirtan during the eclipse contributes towards relieving the suffering of humanity and also of the planets. These people receive the blessings of the gods. They attain perfection quickly. Those who wish to tap the subtle force locked in the Mantra that will cure scorpion stings should stand in water and repeat the appropriate Mantra.
The little intellect cannot understand many things in this universe. Hence, have faith in the words of sages.
Ignorance has eclipsed Self-knowledge. However, this eclipse will disappear. You will shine in your own glory. This is the spiritual significance of the eclipse.
Mahalaya Amavasya
The dark fortnight of Aswayuja (September-October) is known as the Mahalaya Paksha or the fortnight specially sacred for offering oblations to the departed ancestors. The last day of this period, the new moon day, is considered as the most important day in the year for performing obsequies and rites.
The renowned hero of the Mahabharata, Karna, when he left the mortal coil, ascended to the higher worlds and the great charity he had done here was returned to him hundredfold. But, it was all gold and silver; there was no food, as he had not done any food-charity! He prayed to the god of death. So, he was sent back to earth for fourteen days, to make up for this deficiency.
For fourteen days, he fed Brahmins and the poor, and offered oblations of water. On his return to the higher regions, he had food in plenty. It is these fourteen days that are commemorated in the Mahalaya Paksha. Due to the grace of the god of death, it has been ordained that offerings made during this period benefit all the departed souls, whether they are connected to you or not.
Charity in the form of food is important during this observance. Life depends upon food. You cannot preach religion to empty stomachs. This human body is the most important vehicle for realising God. How precious must food be which keeps the body fit for Yoga! The gift of food is the greatest gift. Therefore, give food in plenty, not only during the Mahalaya fortnight but all through the year.