DOCSLIB.ORG

MAKAR SANKRANTI the Transition of the Sun WHAT IS MAKAR SANKRANTI?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
MAKAR SANKRANTI the Transition of the Sun WHAT IS MAKAR SANKRANTI? MAKAR SANKRANTI The transition of the Sun WHAT IS MAKAR SANKRANTI? . On this day people thank the Sun God “Suryadev” for a good harvest, and offer the first grain to him. It marks the transition of the Sun into Makar Rashi, or the zodiac sign of Capricorn. From this day the Sun begins its 6 month long journey towards the north, also known as Uttarayan. It’s considered an auspicious time. Makar Sankranti is the harvest festival of India A It’s also known as the Thanksgiving festival of India. Unique feature of this festival is that it’s always celebrated on January 14th. WHY IS IT CELEBRATED The importance of this day was highlighted during the Mahabharat, when Bheeshma was intent to leave his body on this day. HOW IS IT CELEBRATED? It’s celebrated in almost all parts of India, and the celebration depends on the region. Houses are cleaned, painted, and decorated and kolams/Rangoli are made in front of the houses. Many people take bath in holy rivers like Ganga, Yamuna or visit holy places like Kashi , Prayag and pray to Suryadev. Rangoli/Kolam HOW IS IT CELEBRATED? People buy new clothes for the whole family to mark the festivities. On this day, people visit each other and they exchange sweets and delicacies. Some foods people make are laddus made if sesame seeds and jaggery. They are specialities of the festival. CELEBRATION IN DIFFERENT PARTS OF INDIA It is known as Pongal which derives its name from the ritual of boiling a mixture of rice, milk and jaggery, and allowing it to spill over. Pongal Celebration Family members gather outside their house and cook Pongal in clay pots. Clay pots are painted and decorated with turmeric, flowers and mango leaves. When the rice inside the pot overflows. The people rejoice saying, Pongal o Pongal!,as the overflow of rice symbolizes a prosperous farming for them. People worship Sun God on this day by offering both pongal and sugarcane. Sugarcane is offered as a symbol of sweetness and happiness in life. Pongal celrbration Pongal Celebration The third day is known as “Maatu Pongal”. This day is considered as the day of pongal for cows. For villagers, the cow, a giver of milk and the bull which ploughs the fields are very valuable and therefore farmers dedicate this day in honor of their cattles. This is a thanksgiving for these two animals. Cattles are washed and their horns are decorate with paint flowers . A bull taming sport called “Jallikattu” is played on this day. A bull is left to run in an open ground. Young men display their bravery by attempting to jump on the bull and control it . People gather in thousands to watch this sport. Kite Festival Lohri Celebration Seasme Laddu Haldikumkum celebration SIGNIFICANCE OF CELEBRATION Bhogi - This is time to clean up; that means getting rid of all unnecessary things not only in your home; but also in your mind, emotions, in your body, in your consciousness. It’s an occasion to forget the past and allow new light to enter one’s life. It’s an opportunity for families to offer respect to the land and animals that feed them on a daily basis. It gives us a chance to thank God for prosperity and well-being throughout the year. SIGNIFICANCE OF CELEBRATION This festival great joy and auspiciousness on farmers, householders, priests and children. It must drive away all disappointments and despair and fill every heart with hope and enthusiasm. - Baba; divine discourse Jan 12th, 2004.
Load more

Recommended publications
  • Development of an Adventist Radio Program for Farmers in Tamil Nadu
    Andrews University Digital Commons @ Andrews University Dissertation Projects DMin Graduate Research 2000 Development of an Adventist Radio Program for Farmers in Tamil Nadu Thambiraj Mantharasalam Subbiah Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dmin Part of the Practical Theology Commons Recommended Citation Subbiah, Thambiraj Mantharasalam, "Development of an Adventist Radio Program for Farmers in Tamil Nadu" (2000). Dissertation Projects DMin. 572. https://digitalcommons.andrews.edu/dmin/572 This Project Report is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertation Projects DMin by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT DEVELOPMENT OF AN ADVENTIST RADIO PROGRAM FOR FARMERS IN TAMIL NADU by Thambiraj Mantharasalam Subbiah Adviser: Nancy Vyhmeister ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE DEVELOPMENT OF AN ADVENTIST RADIO PROGRAM FOR FARMERS IN TAMIL NADU Name of researcher: Thambiraj M. Subbiah Name and degree of faculty adviser: Nancy Vyhmeister, Ed.D. Date completed: September 2000 Problem Tamil Nadu is one of the states of India located in the southern part. The people who live in the state are called Tamils. Agriculture is the main occupation of this state. About 70 percent of the total population of the state are farmers. Hinduism is the main core of their religion. Hinduism taught them various beliefs, such as salvation by work and transmigration of the soul. At the same time, the farmers are caught up with various traditional beliefs which are very much influenced by their agricultural activities.
    [Show full text]
  • Sacred-Profane Waters and the Dialectics of Everyday Religion
    HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 36 Number 2 Article 11 December 2016 Beyond Contradiction: Sacred-Profane Waters and the Dialectics of Everyday Religion Georgina Drew University of Adelaide, [email protected] Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation Drew, Georgina. 2016. Beyond Contradiction: Sacred-Profane Waters and the Dialectics of Everyday Religion. HIMALAYA 36(2). Available at: https://digitalcommons.macalester.edu/himalaya/vol36/iss2/11 This work is licensed under a Creative Commons Attribution 3.0 License. This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Beyond Contradiction: Sacred-Profane Waters and the Dialectics of Everyday Religion Acknowledgements I offer heartfelt thanks to Mr. Jayhari Srivastava, a lifelong Uttarkashi resident, who served as an assistant for the fieldwork outlined in this article and for portions of my PhD research from 2008-2009. His input and expertise was invaluable. I also extend my gratitude for funding from the Henry Luce Foundation and the Provost Office of The New School. Finally, I offer my sincere appreciation to Thomas J. Mathew, who provided comments
    [Show full text]
  • On Understanding Certain Kolam Designs
    Dr.Gift Siromoney's Home Page Page 1 of 4 Home | Biodata | Biography | Photo Gallery | Publications | Tributes [Back to Kolam List] Kolam On understanding certain kolam designs Second International Conference on Advances in Pattern Recognition and Digital Technique January 6-9, 1986 at the Indian Statistical Institute, Calcutta. Gift Siromoney and R.Chandrasekaran ABSTRACT Kolam is a form of traditional Indian folk art that is widely used in Southern part of India as threshold decoration in front of dwellings. Kolam Practitioners, mostly women, memorize the complicated kolam designs using some syntactic rules. There are different types of kolam patterns in which dots or pullis and lines or curves are used. In this paper, we examine a kolam pattern called Hridaya Kamalam in which five pullis are marked on eight converging arms in radial form and they are joined by lines using certain rules. Hridaya Kamalam kolam is generalized to contain m arms and n pullis in each arm. The number of unending lines ( kambis ) needed to complete the design is also obtained. For a design with m arms and n pullis, the number of kambis required to complete the pattern is given by the HCF of (m,n). When m and n are prime to each other, the pattern contains only one unending line. A class of Hridaya Kamalam kolam is generated by choosing different values for the number of arms m and the number of pullis n. An algorithm for generating these designs is implemented on a Genie I Computer. The pullis can be joined by straight lines, circular arcs or any other form of curves.
    [Show full text]
  • Calendar 2021 Employee Diversity and Inclusion
    Equality, Diversity and Inclusion Calendar 2021 Employee Diversity and Inclusion Here at the IET, we are dedicated to demonstrating our Our first multi-year Equality, Diversity and Inclusion commitment to equality, diversity and inclusion (EDI), Strategy launched in October 2019. The strategy and advocating inclusivity in engineering is a crucial validates our efforts to embed EDI throughout the element to addressing the skills shortage that currently institution and shows that our efforts are joined up threatens UK engineering industry and enables us to and are fundamental to us achieving wider change. represent the global membership base in which we serve. This approach supports equal and professional Adopting methods that enable us to recruit from all opportunity for all. We recognise the importance of sections of society allows us to widen the talent pool, promoting equal opportunities for all and ensuring that inspire a broader range of individuals and show that all processes across the organisation are inclusive. engineering is for everybody. As one of the largest PEIs in the world; we have This calendar for 2021 highlights major key dates and a duty to promote engineering to everybody and religious holidays that we as an institution celebrate. encourage organisations to do more around promoting The calendar also outlines our many events that happen the importance of embracing equality, diversity and throughout the year that we hope to welcome many of inclusion. It is important that we demonstrate that we you to. are a welcoming and inclusive engineering institution where everybody has an equal opportunity to succeed. Equality, Diversity and Inclusion January This month can also be referred to as Dry January.
    [Show full text]
  • Benefits Obtained from Sponsoring Auspicious Navaratri Ceremonies
    Benefits obtained from sponsoring auspicious Navaratri ceremonies: Infinite God’s grace will be bestowed on those who participate in these auspicious ceremonies. There is no better fortune than the sankalpam in the presence of god for early morning abhishekam, which will be performed in your name, birth star, and names of your family members in the heavenly Mahashakti peetham of Sri Lalitambika Devi in India on a holy Navaratri day. In the sanctum sanctorum, Kumkum archana with Sri Devi Khadgamala and Sri Lalita Sahasranamas. In addition, special Sahasranama archana for Devi will be performed in the sanctum sanctorum. Later, a variety of naivedhayams, tambulas, vastrams sevas will be offered to the Goddess in the temple. The same ceremonies will be then be held in the Sridevi Mandir where the abhishekams will be performed to the goddess idols of Sri Lakshmi, Sri Saraswati and Sri Lalitambika Devi by Amma. Alankaram, Sri Rudrabhishekam, Sri Ganesha abhishekam, Maha Naivedya offerings, Tambula seva, all Maha Rajopachara, Devopachara pujas and wonderful haarathis with sounds of Rudra instruments will be held for 30 minutes. This will be followed by Vedic scholars who will perform Veda recitation in a dignified and melodious manner. Finally, the sacred Veda mantra blessings will be bestowed on all; especially mantra akshata prasadam will be given to those who have taken the responsibility of this task for the next ten days. This is a morning event that will last until 9am. On the holy days of Navaratri in the morning - you will receive immense powerful blessings from Sri Lalita Devi for the well-being, courage, grace of goddess Lakshmi for you, for your family members, for all the successes in life.
    [Show full text]
  • The Indian Luni-Solar Calendar and the Concept of Adhik-Maas
    Volume -3, Issue-3, July 2013 The Indian Luni-Solar Calendar and the giving rise to alternative periods of light and darkness. All human and animal life has evolved accordingly, Concept of Adhik-Maas (Extra-Month) keeping awake during the day-light but sleeping through the dark nights. Even plants follow a daily rhythm. Of Introduction: course some crafty beings have turned nocturnal to take The Hindu calendar is basically a lunar calendar and is advantage of the darkness, e.g., the beasts of prey, blood– based on the cycles of the Moon. In a purely lunar sucker mosquitoes, thieves and burglars, and of course calendar - like the Islamic calendar - months move astronomers. forward by about 11 days every solar year. But the Hindu calendar, which is actually luni-solar, tries to fit together The next natural clock in terms of importance is the the cycle of lunar months and the solar year in a single revolution of the Earth around the Sun. Early humans framework, by adding adhik-maas every 2-3 years. The noticed that over a certain period of time, the seasons concept of Adhik-Maas is unique to the traditional Hindu changed, following a fixed pattern. Near the tropics - for lunar calendars. For example, in 2012 calendar, there instance, over most of India - the hot summer gives way were 13 months with an Adhik-Maas falling between to rain, which in turn is followed by a cool winter. th th August 18 and September 16 . Further away from the equator, there were four distinct seasons - spring, summer, autumn, winter.
    [Show full text]
  • The Sikh Prayer)
    Acknowledgements My sincere thanks to: Professor Emeritus Dr. Darshan Singh and Prof Parkash Kaur (Chandigarh), S. Gurvinder Singh Shampura (member S.G.P.C.), Mrs Panninder Kaur Sandhu (nee Pammy Sidhu), Dr Gurnam Singh (p.U. Patiala), S. Bhag Singh Ankhi (Chief Khalsa Diwan, Amritsar), Dr. Gurbachan Singh Bachan, Jathedar Principal Dalbir Singh Sattowal (Ghuman), S. Dilbir Singh and S. Awtar Singh (Sikh Forum, Kolkata), S. Ravinder Singh Khalsa Mohali, Jathedar Jasbinder Singh Dubai (Bhai Lalo Foundation), S. Hardarshan Singh Mejie (H.S.Mejie), S. Jaswant Singh Mann (Former President AISSF), S. Gurinderpal Singh Dhanaula (Miri-Piri Da! & Amritsar Akali Dal), S. Satnam Singh Paonta Sahib and Sarbjit Singh Ghuman (Dal Khalsa), S. Amllljit Singh Dhawan, Dr Kulwinder Singh Bajwa (p.U. Patiala), Khoji Kafir (Canada), Jathedar Amllljit Singh Chandi (Uttrancbal), Jathedar Kamaljit Singh Kundal (Sikh missionary), Jathedar Pritam Singh Matwani (Sikh missionary), Dr Amllljit Kaur Ibben Kalan, Ms Jagmohan Kaur Bassi Pathanan, Ms Gurdeep Kaur Deepi, Ms. Sarbjit Kaur. S. Surjeet Singh Chhadauri (Belgium), S Kulwinder Singh (Spain), S, Nachhatar Singh Bains (Norway), S Bhupinder Singh (Holland), S. Jageer Singh Hamdard (Birmingham), Mrs Balwinder Kaur Chahal (Sourball), S. Gurinder Singh Sacha, S.Arvinder Singh Khalsa and S. Inder Singh Jammu Mayor (ali from south-east London), S.Tejinder Singh Hounslow, S Ravinder Singh Kundra (BBC), S Jameet Singh, S Jawinder Singh, Satchit Singh, Jasbir Singh Ikkolaha and Mohinder Singh (all from Bristol), Pritam Singh 'Lala' Hounslow (all from England). Dr Awatar Singh Sekhon, S. Joginder Singh (Winnipeg, Canada), S. Balkaran Singh, S. Raghbir Singh Samagh, S. Manjit Singh Mangat, S.
    [Show full text]
  • PONGAL and Makar Sankranti- Book for Kids
    Written by Srividya Vishwanathan for itsallaboutkidsplay.com Story of Pongal/Makar Sankranti www.itsallaboutkidsplay.com Pongal is a harvest festival celebrated in southern part of India. It is known as Makar Sankranti in other parts of India. India is an agricultural land. Pongal/ Makar Sankranti is a thanksgiving festival, thanking nature and deities for the bountiful produce. The 4 days of PONGAL include This festival is celebrated for 4 days in 1. Bhogi Pongal month of January. Rice, pulses, 2. Thai Pongal turmeric, and sugarcane are harvested 3. Mattu Pongal during this time. 4. Kannu Pongal Story of Pongal/Makar Sankranti www.itsallaboutkidsplay.com \ Day 1 - Bhogi Pongal This day is celebrated thank the rain god Indira. People thank him for the proper rain which resulted in abundant crops. Another ritual performed is burning of unnecessary household items in a bonfire. Household is cleaned in preparation of the main day of Pongal. Story of Pongal/Makar Sankranti www.itsallaboutkidsplay.com Praying to sun god Sweet Pongal Salted Pongal Day 2 - Thai Pongal This day is celebrated to thank the sun god. In Tamil the word “Pongal “means “Overflowing” signifying abundance and prosperity. Kolam Traditional prasad of rice cooked in milk is prepared. Sweet and Salt versions of Pongal are made. Traditionally Pongal is cooked in earthen cookware. Kolam/Rangoli are drawn in front of household. Pongal being cooked in earthen pot Story of Pongal/Makar Sankranti www.itsallaboutkidsplay.com Day 3- Mattu Pongal This 3rd Day of Pongal is dedicated to cows. Cows help a lot in farming and are treated as a holy animal.
    [Show full text]
  • Census of India 2011 Punjab
    lR;eso t;rs CENSUS OF INDIA 2011 PUNJAB SERIES-04 PART XII-A DISTRICT CENSUS HANDBOOK MUKTSAR VILLAGE AND TOWN DIRECTORY DIRECTORATE OF CENSUS OPERATIONS PUNJAB CENSUS OF INDIA 2011 PUNJAB SERIES – 4 Part XII-A DISTRICT CENSUS HANDBOOK MUKTSAR PART-A VILLAGE AND TOWN DIRECTORY Directorate of Census Operations, Punjab ii INDIA PUNJAB DISTRICT MUKTSAR F R R U G O P U M Z 2011 R U D O I S IR KILOMETRES H F A T R O R 5 0 5 10 15 20 S T A I H A I C R T U F OT DK RI F A FA R TAHSIL BARIWALA TO OM J P (N.P.)G AL MUKTSAR R AL A ! BA Z D A )E G6 I UDE KARAN SARAI NAGA MUKTSAR E D (M.Cl.) )M ) 6 ! O RS PR ! ! BARI HARI K BALLAMGARH FR BHAGSAR G THANDEWALA OM LEKHEWALI ! F ! G C.D.BLOCKS AZ O ILK A 6 R ! 1 G ! RUPANA T A - MUKTSAR H ! MALLAN S 6 ! KAUNI T I G O CHAK CHIBRANWALI JAITU B - KOT BHAI DODA G ! BHANGCHARI G C - MALOUT G B KOTLI ABLU F C SUKHA ABLU ! F ROM PANIWALA FATTA C FA TAHSIL ! BHALAIANA D - LAMBI ZILK A G A GIDDERBAHA JOHAR D ! ALAMWALA G ! C ! N ! I T GURUSAR ^_ C B MADHIR KOT BHAI H SARAWAN G ! MALOUT(Rural) HUSNAR T C ! ! 6 TO BATHINDA A MALOUT 5 RS I 1 R NH (M.Cl.)! R G B 6 G ! !CHHAPIANWALI GIDDERBAHA (M.Cl.) ABO HAR FROM BURJ SIDHWAN )E T R LAL BAI G C ABUL KHURANA ! I T G R MAHNI D LAMBI KHERA ! ! BADAL MEHMUD N T S PHULU KHERA H ^_ KHERA CHANNU G 1 6 DISTRICT HEADQUARTERS IS ALSO TAHSIL G 0 G S AND C.D.
    [Show full text]
  • Interrogating Tamil Kolam and Igbo Uli Within a Postmodern Context
    International Journal of Development Strategies in Humanities, Management and Social Sciences | IJDSHMSS ISSN Print: 2360-9036 | ISSN Online: 2360-9044 Volume7, Number 3 November, 2017 Interrogating Tamil Kolam and Igbo Uli within a Postmodern Context 1Okoronkwo Ikechukwu Francis & 2Sukanthy Visagapperumal Egharevba 1Fine Arts and Design Department, University of Port Harcourt 2Cross River University of Technology, Calabar, Cross- Rivers State, Nigeria A b s t r a c t hough the Tamils of Sri-Lanka and the Igbos of Nigeria are culturally and geographically disparate, there are certain similarities that exist between Tthe two ethnicities especially in the areas of floor and wall decorations; Tamil kolam and Igbo Uli. Despite the flux and fragmentations that are apparent between diverse cultures, it is of interest to note that such commonalities amid these two, one from Asia and the other from Africa. Hence, it is believed that cultural and scientific evidence support similarities as it exists between the Kolamand Uliit become an issue that demands serious attention. The objective of this paper is to identify the commonalities that existed between these two ethnic groups historically and culturally and to bring forth the seemingly interesting harmony amid Tamil kolam and Igbo Uli within a postmodern context. The paper posits a pre-colonial origin and situates recent shifts in painting traditions to normal dynamism that happens to any culture which is exposed to other cultures. We live in an era where we are exposed to other cultures. The finding of this paper is that investigation into our roots brings forth new narratives that define our cultural existences.
    [Show full text]
  • The Astronomy of Two Indian Tribes: the Banjaras and the Kolams
    Journal of Astronomical History and Heritage, 17(1), 65-84 (2014). THE ASTRONOMY OF TWO INDIAN TRIBES: THE BANJARAS AND THE KOLAMS M.N. Vahia Tata Institute of Fundamental Research, Homi Bhabha Road, Mumbai 400 005, India. Email: [email protected] Ganesh Halkare Indrayani Colony, Amravati, 444 607, India. Email: [email protected] Kishore Menon Tata Institute of Fundamental Research, Homi Bhabha Road, Mumbai 400 005, India. Email: [email protected] and Harini Calamur 1602 C Lloyds Estate, Vidvalankar, College Road, Wadala E., Mumbai 37, India. Email: [email protected] Abstract: We report field studies of the astronomical beliefs of two Indian tribes – the Banjaras and the Kolams. The Banjaras are an ancient tribe connected with the gypsies of Europe while the Kolams have been foragers until recently. They share their landscape with each other and also with the Gonds whose astronomy was reported previously (Vahia and Halkare, 2013). The primary profession of the Banjaras was trade, based on the large-scale movement of goods over long distances, but their services were taken over by the railways about one hundred years ago. Since then the Banjaras have begun the long journey to a sedentary lifestyle. Meanwhile, the Kolams were foragers until about fifty years ago when the Government of India began to help them lead a settled life. Here, we compare their astronomical beliefs of the Banjaras and the Kolams, which indicate the strong sense of identity that each community possesses. Our study also highlights their perspective about the sky and its relation to their daily lives. We show that apart from the absolute importance of the data on human perception of the sky, the data also reveal subtle aspects of interactions between physically co-located but otherwise isolated communities as well as their own lifestyles.
    [Show full text]
  • Lohri Ayee Rey
    ' Making Byomkesh was my ...Page-44 SUNDAY, JANUARY 11, 2015 INTERNET EDITION : www.dailyexcelsior.com/magazine Akademi Awardees ....Page-33 LOHRI AYEE REY... Lalit Gupta Coming at the height of winter and ushering new foods and fruits of the season, the festival of Lohri has its roots in age old folk religion in which respect to the seasons and the natural elements of fire, wind, water and the earth is very important. Falling on January 13 this year, Lohri heralds the waning of winter and beginning of summer. This traditional belief is rooted in the scientific fact as geographically speaking the earth leans towards the sun along the Tropic of Capricorn (Makara Rekha) from the day following Lohri, also known as Winter Solstice. The earth, farthest from the sun at this point of time, starts its journey towards the sun along its elliptical orbit, thus heralding in the onset of spring. Marking the end of winter on the last day of Paush and beginning of Magha (around January 12 and 13) when the sun changes its course, Lohri is associated with the worship of the sun and fire and is observed by all communities. It is this transition which is celebrated as Lohri in northern India, Makara Sankranti in the central part of the country and as Bhogi in Andhra Pradesh, Bihu in Assam and Pongal-Sankranti in South India. Legend of Lohri There are various interesting folk stories and legends associated with this festival. One such legend popular in Punjab and Jammu is recapped in folk songs that relate to Dulla Bhatti, who lived in Punjab during the reign of Akbar.
    [Show full text]