festival

There are many reasons for celebrating religious and other festivals. They help bring people of all sects and classes together; they bring fun and laughter and good feeling to people whose lives might otherwise be drab and dull and they remind people, yet after years, of a special event or happening – something that might otherwise be forgotten as the years go by.

Buddha Purnima is the most sacred day in the Buddhist calendar. It is the most important festival of the Buddhists and is celebrated with great enthusiasm. Every festival has its own rituals which provide an insight into the lives and beliefs, customs and culture of the people observing them.

One may well ask why is Buddha Purnima observed by the Buddhists ? The answer is simple : because it is associated with the founder of their faith, Lord Buddha. Although Buddhists regard every full moon as sacred, the moon of the month of Vaisakh (April – May) has special significance because on this day the Buddha was born, attained enlightenment, and attained Nirvana  when he died. This strange, three – fold coincidence, gives Buddha Purnima its unique significance.

Let us first learn something about the life of the Buddha. The Buddha was born in 544 BC, over two thousand five hundred years ago. His father, King Suddhidana, was one of the best-known ruler of the Sakya dynasty. He, liked Lord Rama, was a Suryavanshi who traced his legendary descent from the sun.

On the full moon day of Vaisakh, the Buddha’s mother, Queen Mahamaya, happened to be on her way from the capital Kapilavastu to her parent’s home in Devdaha. During the journey she stopped under the shade of two Sal trees at Lumbini, where she gave birth to the Buddha. When she returned to Kapilavastu, an old sanyasi named Asit, who was also the court astrologer, came to the palace and predicted that the child would redeem the world.

The child was named Siddharth. But it was his clan name, Gautama, by which he came to be known, and he attained fame as Gautama the Buddha, Gautama the wise. The rejoicing at the birth of the prince was abruptly cut short because a week later his mother Queen Mahamaya suddenly died. Gautama was brought up by his mother’s sister who was also her step mother.

Gautama was a serious-minded child who instead of playing with other children would sit alone, lost in his own thoughts. His father did his best to get him interested in various pursuits, but to no avail. When Prince Gautama came of age, King Suddhodana arranged his marriage to the beautiful Princess Yashodhara and saw to it the prince was kept occupied with diverse amusements and pleasures of life. None of these, however, succeeded in diverting Gautama’s mind from its quest for truth.

Prince Gautama was a Kshatriya, who, like others of the warrior caste, was also expected to hunt animals and birds. But Gautama was different from other Kshatriyas; instead of killing animals and birds he wanted to protect them. Once his cousin Dev Datta shot a flying swan which fell near Gautama. He picked up the bird, took the arrow out of its body and dressed its wound. When Dev Datta came on the scene and demanded the bird he had shot, Prince Gautama replied, “He who saves life has a stronger claim to it than he who seeks to destroy it.”

The dispute was referred to King Suddhodana. The king had the swan brought to court and put on a platform in the center. He then told the two princes that the swan would be awarded to the one to whose call it responded. First Dev Datta called the bird. It began to squawk and tremble. Then Gautama called it too. The bird waddled up to the prince and sat down in his lap. “The swan has chosen its protector and belongs to him, “pronounced King Suddhodana.

There were other things about the world that began to trouble Gautama. One day, when passing through a street, he saw a man who was so old that he could not walk. Another day, he saw a very sick man lying unconscious on the ground. He asked himself, “What is pain ? Why is there so much pain and suffering in the world ? Is there any way of avoiding them ?” The Gautama came across an ascetic who looked so calm that he seemed to have found the answers to the problems of old age, sickness and death. Gautama decided to renounce the world and become an ascetic.

By now Gautama had become a father. But neither love for his baby son Rahul nor attachment to his beautiful wife Yasodhara deflected him from his purpose. One night, when his wife and son were asleep, Gautam stole out of palace. He discarded his royal lobes, snipped off his long curling tresses and went out into the dark night to seek the light of knowledge.

Gautama went from one religious center to another and from one hermitage to the next asking the inmates for answers to his questions. He got none. At last he reached a forest at the edge of the river Niranjana near Gaya. Gautama stayed here for six long years, starving himself and practising all kinds of other penances till he was reduced to skin and bone. He then realised that enlightenment could not come through mortifying the flesh. That very day a woman named Sujata offered him a bowl of kheer and a grass cutter gave him a stack of grass to sleep on. Gautama accepted both these gifts. His death recovered. He took his seat under a Bo tree and resolved to stay there until he found the answers to his questions.

One night, an hour or so before dawn, he found the answers to the four truths of life – the existence of pain and suffering, their causes, the need to overcome them and the means of doing so. Thus Gautama became Gautama the Buddha – the Enlightened one. This event took place on his thirty – fifth birthday which was also the night of the full moon Vaisakh.

From Gaya, the Buddha proceeded to Sarnath near Varanasi. Here five men became his disciples. He taught them the truths he had discovered and formed the first Sangha – community. Thereafter he traveled far and wide preaching the truth and gained a large following consisting of scholars, sanyasis, rulers of states and their ministers. He also went back to his home. But this time he entered his father’s state not as a prince but as a bhikshu – monk. His father, stepmother, wife and son joined his Sangha.

Whereas followers of others religions observe the births, deaths, and other important occasions in the lives of their founders, for Buddhists all these events are combined in one on the full moon day in Vaisakh. On this day they baths and wear only white clothes. They gather in their viharas for worship and give alms to monks. Many spend their entire day at the vihara  listening to discourses on the life and teaching of the Buddha or invite monks to their homes to speak to them. They reaffirm their faith in the five principles (Panch Sheel) – not to take life, not to steal, not to die, not to imbibe liquor or other intoxicants and not to commit adultery.

On Buddha Purnima Buddhists refrain from eating meat and eat kheer  which they share with the poor. They set up stalls in public places which provide clean drinking water. Their special forms of charity include kindness to animals : they buy caged birds and set them free and pay butchers to let go animals meant for slaughter.

Just as in some homes paper lanterns are hung on Diwali, on Buddha Purnima Buddhists make Vaisakh Vakats out of bamboo, festoon them with starts and decorate their houses with them. Some people also drape the walls of their homes with paper or cloth depicting incidents from the Jataka  tales which are based on incarnations of the Buddha prior to his birth as Prince Gautama.

Different Buddhist countries have different ways of celebrating this great day. In Sri Lanka the celebrations are very similar to Diwali. All homes are brightly illuminated and even the poorest light at least one oil-lamp.

In Japan, Buddhists are fixed the eighth of April as the Buddha’s birthday. On this day, they make replicas of shrines with spring flowers and place a small idol of the Buddha on them. They bathe and consecrate these idols with great reverence.

In Burma, the Buddhists set a day apart every month in honour of the Buddha. Since the Buddha attained enlightenment sitting under a Bodhi tree, special care is taken in watering and tending Bodhi trees.

Celebrations of Buddha Purnima have been extensively written about in poems and novels and depicted in paintings because Buddha Purnima is not only a day of rejoicing; it is also a day for reflection on the life and teaching of one of the greatest teachers the world has ever known.

Also Read: Adhika Masa Or Purushottam Masa – History, Significance, And Importance

The concept of Adhika Masa is unique to the traditional Hindu lunar calendars. In the 2010 Hindu calendar, there is an Adhika Masam or Adhik Masa or an extra month. This Adhika Masam is from March 30, 2010, to April 28, 2010, as per North Indian Calendar. In Gujarat, Maharashtra, Karnataka, and Andhra Pradesh, the Adika Masa is from April 15, 2010, to May 14, 2010. This extra month is known as Adhik Vaishak Maas or Adhik VaishakMahina. It is dedicated to Lord Krishna and as Vaishak is auspicious to Vishnu this makes the extra month in 2010 double auspicious.

So in 2010, there are thirteen months in the Hindu Lunar calendar. Apart from the normal 12 months, there is an Adhik Vaishak Maas.

It must be noted here that there is no Adhika Masam in the calendars followed in Assam, Bengal, Kerala, Orissa, and Tamil Nadu as it is based on Solar Calendar.

Why There is an Adhika Masa?

The Hindu calendar is a lunar calendar and is based on the cycles of the Moon. A lunar month is around 29.5 days long. Now, a solar month, which is the usual calendar, is 30 to 31 days.

The lunar year consists of 354 solar days and the solar year consists of 365 days. So, as years pass by each lunar month starts earlier than the corresponding solar month. There is a difference of 11 days between the lunar and solar years. In every two or three solar years the difference between the two calendars becomes a full month or around 29 days. To compensate and get the two calendars similar an extra month is added

Vasishta Siddhanta, a treatise of Sage Vasishta, says that the Adhika Masa occurs after every 32 months, 16 days, and 8 Ghadis. A Ghadi is 24 minutes.

Now, in Andhra Pradesh, Karnataka, Maharashtra, and Gujarat the lunar month begins and ends with the new moon or no moon (Amavasya). In North India, the lunar month begins and ends with a full moon (Purnima).

For an average devotee, the Adhika Masa means some change in the temple celebrations in the States following the lunar calendar. For example, due to the Adhika Masam, there will be two Brahmotsavams in Tirupati this year. And the Adhika Masa is dedicated to Lord Krishna.

What is Adhik Masa

The lunar month in which the sun does not transmigrate clearly is called adhik mass – an additional month. It is also termed a residual month. The Jyotish texts mention how this naming came about:

Shakunyadichatushkam tu ravermalamudahrutam,

tadurdhwam kramate bhanormasaha syattu malimluchaha

i.e. the four Karanas, namely Shakuni, Chatushpad, Nag, and Kimstugna are the sun’s residue. The duration of transmigration that occurs in these Karanas is called the residual month.

In Jyotish’s Falsamhita, great merit is attached to the Karana in which the sun transmigrates. That is, out of the 7 Karanas beginning with Bav, etc., the 4 Karanas namely Shakuni, etc. (cited above) are rather stable and are termed the residue of the sun. Therefore the transmigration that occurs in these 4 katanas is known as the residual month. This occurs once every 32 months.

Ban on performing auspicious rituals in the Residual Month

The ancient sages declared that when the moon is in the sun’s aura (Mandal), and if at this time, the sun transmigrates from one zodiac (sign) to another, it destroys the merit of the yagna or other rituals. Therefore auspicious rituals should not be performed during this period. Instead holy acts and deeds such as bathing (in sacred rivers), donation, listening to kathas, etc., for propitiating God, should be performed, rather than idling away time.

Origin of Adhika Masa

There are several stories associated with Purushottam Mas.

1. In ancient times, the rishis Asit, Deval, Angira, Ramdev, and others gathered at Naimisharanya Kshetra. Soon Sutpurani too arrived, while on a pilgrimage. Welcoming him, the others requested him to do Katha which would imbue moksha.
   
   He replied, “Once Naradji visited Nar-Narayan rishi’s ashram. He humbly prayed, “O Prabhu! What is the way to moksha in this KaliYuga – age of darkness, which is plunging into ever-increasing hedonism?”
   
   The rishi replied, “O Muni! If man was to listen to the divine Lila of Purushottam Narayan, then even in Kali Yuga, He will grant moksha.”
   
   Therefore the rishis listened to the Lila in Adhik Masa, henceforth also known as Purushottam Mas.
2. Before this name, the month was known as Mal Mas (meaning waste). Since the sun did not enter any rashes during Adhik Mas, people considered it inauspicious and hence referred to it as waste.
   Grieved by this blot, Adhik Mas took the form of a human and travelled to Vishnu in Vaikunth. With heartfelt prayers, he requested to be delivered from this ignominy and attain honour. Merciful Vishnu blessed him, gracing him with Shri Krishna’s darshan in Golok.
   In turn, Shri Krishna blessed him with the boon, “Henceforth I have accepted Mal Mas! From today, I will uplift him to a status similar to mine.”
   
   

   Atanmasadhipashchaham mayaivayam pratishthitaha,
   Purushottameti mannama tadapyasmai samarpitam.

   i.e. “All the virtues that have rendered me fame as Purushottam in this world, and my name Purushottam, I gift both to this month!”
   Shri Krishna then added, “Whoever performs satkarmas – good deeds in this month, their misery will be eradicated by these satkarmas. Those who perform penance in this month will conquer their indriyas – senses.

   Whereas by performing satkarmas in other months one attains Swarg, and also returns (to earth) after their depletion, performing them in Purushottam Mas will totally eradicate punarjanma – the cycle of rebirth.
   He then added that “I will forgive all the sins of those who perform penance in Purushottam Mas.

3.  Another story relates how Draupadi, in her past birth as Medhavati suffered spinsterhood. Durvasa rishi instructed her to perform penance in Purushottam Mas, which she hotly refused. Therefore she suffered Durvasa’s curse. To be delivered from his curse she prayed to Mahadevji. When this pleased him, she blurted out a request for a husband five times! This resulted in her being married to the five Pandavas in her next birth, as Draupadi.Additionally, for insulting Purushottam Mas, she suffered humiliation at the hands of Duhshasan in a packed assembly.Later, after hearing Purushottam Mas’s Katha from Shri Krishna, the Pandavas and Draupadi performed penance in this month and attained peace.

1. Purushottam Mas’s glory is such that performing penances in any form even unknowingly during this month imbues spiritual merit.
   
   Once a wealthy king named Dradhdhanva in his former birth, being childless, performed penance for a son. When the son was 12 years old he died. In great grief the king and queen forsook food and sleep for a month, sitting near their son’s corpse. This month was Adhik Mas. This earned them Paramatma’s grace, who then resurrected the boy!

There are other similar stories in the Padma Puran extolling Purushottam Mas’s glory.

Ritual

• This month, devotees awaken at Brahma Muhurt – around 4.30 a.m. After the ritual ablutions, they perform puja.
• They do pranayam for physical and mental purity. If circumstances are favorable devotees should offer Shodshopchar puja – worship with 16 different types of materials.
• If physically healthy, devotees should fast; either on water only for the whole month, or do far, or ektara – one meal a day. The days should be devoted to listening to Katha.
• The merit of this vrat is greater than that of performing a hundred yajnas since this leads to the attainment of Paramatma’s abode.

Bhagwan Swaminarayan has also enjoined the observance of Purushottam Mas by offering special devotion. The unparalleled feature of this month is that each tithi – date of this month celebrates a sacred festival that falls on that tithi during the year. For example on the first – of Padavo, Annakut is celebrated, since it is celebrated on the first of Kartik month, after Diwali.

Hindus worldwide celebrate this sacred month, which arrives every thirty-two months, by performing extra malas, pradakshinas, pilgrimages, scriptural reading, and para yan – holding a Katha series of a sacred text.

Also Read: Ravindra Jayanti – History, Significance, And Importance

Smiling blue skies trimmed with fleecy white clouds, gentle breeze, warm sunshine, and the ‘cash’ flowers usher in the month of Aswin (September – October). It is the time for Durga Puja, the main festival of West Bengal, bringing with it new hope to the hearts of all Bengalis.

Celebration of Durga Puja

Durga puja or Durgotsava starts off a chain of festivals that end with Saraswati Puja. Mahalaya and the pre-dawn recitation from the Chandi announce the advent of Durgotsava. Preparations and expectations culminate in the Puja days, Shashti, Saptami, Ashtami, and Navami. The beat of drums, the clash of cymbals, the ringing of bells, dances before the image of Durga, and incense wafting in the air, all form an integral part of Durga puja. All too soon it is Bijoyam the day when the images are taken in a procession and immersed in the river. Bengalis go back to their mundane lives to wait another year to welcome the goddess.

Significance of Durga Puja

Durga Puja, as we know it today, is a festival, that binds together people from all walks of life, irrespective of caste, creed, and religion. It is a community festival, though in some houses they still have private pujas. Durgotsava has turned out to be a source of livelihood for people in different spheres. The image-maker, the priest, the florists, the dhaki (drum-beater), grocers, confectioners, and volunteers are all part and parcel of this festival. It is a time to exchange gifts. This is the season for new clothes. The puja generates enthusiasm as well as income for countless people.

A notable feature of Durga Puja in West Bengal is the Puja issue of a magazine. This cultural aspect is a literary offering on the eve of Mahalaya Amavasya. This unique feature of Bengal reminds us that it has always been at the forefront of culture. Associated with the Puja, cultural functions and melas (fairs) are held. This means creating mass contact and developing various folk arts and cottage industries.

History of Durga Puja

A peep into the past presents us with a rich background of the mythological and historical aspects of this great festival. Durga was a Puranic Goddess. In the Puranas, the struggle between the Gods and demons or ‘asuras’ is mentioned. The Gods could not subdue Mahisasura, the king of demons, who drove the gods out of heaven. They went to Vishnu who told them that it would be possible for someone other than a God to defeat Mahisasura. The name Tilottama and not Durga is found in the Puranas. She was created with all the special attributes. Shiva gave her his trident, Vishnu his die, the spear was given by Yama, Agni gave a dart, Kubera a club, Kala a sword, Surya a quiver full of arrows for a magical bow given by Vayu; Varuna provided her with a conch to announce her victory; Viswakarma a battle axe and Indra his thunderbolt. Himavan gave her a mount – a ferocious lion. She was also adorned with jewels.

She subjugated Mahisasura and is also known as Mahisasurmardini, who disappeared into nothingness. Mahisasura is identified as a block buffalo.

The war between the asuras and the Gods took place in spring, the season for the war. It is said that Ram invoked the blessings of Chandi in Autumn before attacking Lanka. This was not the proper time for war. Therefore Rama had to invoke Chandi so as to be victorious. The Chandi – worship of Rama was called “Akal Bodhan” the untimely worship.

Another myth centres around Parvati, the daughter of Menaka and Himalaya. She unwillingly married Shiva. The Durga mythology slowly crept into the social mainstream and gave rise to poignant yet common social feelings. Durga has other common household names like Uma, Gauri, Lalita, and so on.

Origin of Durga Puja in Modern Era

Durga Puja was not prevalent anywhere in Bengal before the 15th century. In the folk songs of the Bauls “wandering minstrels of North and West Bengal, the arrival of Gauri in Autumn”, has been sung.

The historical evidence of Durga Puja can be traced to the time of Hossain Shah Sultan of Bengal. It was the Golden Age of Bengal, the end of the fifteenth century. Political power was in the hands of the zamindars. The zamindars of North Bengal were all-powerful. There was a great rivalry between the zamindars of Dinajpur and Malda for social supremacy. The zamindars of Dinajpur initiated Durga Puja. Akal Bodhan, on the day when Rama worshipped Durga. He spent 9,00,000. There was great pomp and pageantry and the climate was excellent as it was autumn.

The zamindars of Malda to out-beat their rival performed Basanti Puja according to Puranic tradition in Chaitra and spent 9,50,000. The next year, both did Durga Puja in Autumn.

Later, the centre of Muslim rule shifted from Gaur to Dhaka. The zamindars flourished in East Bengal. They vied with each other and Durga Puja was performed by most. In the eighteenth century, it spread to other parts of Bengal. It is difficult to pinpoint the date but Radhakanto Deb and Kalikrishna Thakur brought the festival to Calcutta.

The Maratha or Borgis would annually invade Bengal. They adopted Durga Puja and carried it westward with them. It is performed with different names in many parts of the country, particularly in the eastern region and especially in Bengal. In Nepal, it is performed as Chandi Puja.

Durga Puja as we know it today has undergone a vast change from the past. It is performed by Bengalis all over the world. Twelve friends or Baro Yar first joined together and performed a community Durga Puja. It came to be known as Baroyari, then Barbara.

A few Durga Pujas in Calcutta are organized wholly by women, Durgotsav is now a community festival and has spread to every nook and cranny of Bengal.

Baisakhi is a harvest festival, a Punjabi new year festival, and a commemoration of the founding of the Khalsa (Sikh religion brotherhood) all rolled into one occasion.

In 1699, Guru Gobind Singh (the 10th Sikh Guru) decided to discontinue the tradition of Gurus in Sikhism. He proclaimed the Granth Sahib (holy scripture) to be the eternal Sikh Guru. He then formed the order of the Khalsa by selecting five fearless leaders of his followers, who were prepared to lay down their lives to save others.

How is Baisakhi Celebrated?

Baisakhi is celebrated with a great deal of feasting, bhangra dancing, folk music, and fairs. The area surrounding the Golden Temple in Amritsar becomes carnival-like.

The Baisakhi fairs (melas) are organized all over Punjab and are a festival highlight for many people. Locals dress up in their finest clothes, and sing and dance. There are races, wrestling bouts, acrobatics, and folk music. Numerous stalls selling trinkets, handicrafts, and food add to the colour.

What Rituals are Performed During Baisakhi:

In the morning, Sikhs visit the gurudwara (temple) to attend special payers. Most Sikhs strive to visit the revered Golden Temple in Amritsar or Anandpur Sahib, where the Khalsa was pronounced.

The Granth Sahib is bathed with milk and water, placed on a throne, and read. Karah prasad (sacred pudding made from butter, sugar, and flour) is distributed.

In the afternoon, the Granth Sahib is taken out in a procession, accompanied by music, singing, chanting, and performances.

Sikhs also offer also car service by helping with the daily chores of the gurudwaras. This is a traditional symbol of humanity for all Sikhs.

Holi is a traditional Hindu festival, also referred to as Spring Festival, Colour Festival or Love Festival. Holi is the most popular of the three Indian festivals – Holi, Diwali and Dussehra. It is also the most secular festival although it has a touch of religiosity. This festival is celebrated on Full Moon Day in the month of Phalgun (February – March).

Origins of Holi’s Name

The word Holi is derived from the Sanskrit term Holaka, which refers to roasted grains or partially cooked harvests offered during ancient rituals. It is believed to symbolize purification and a new beginning by fire.

As mentioned in Bhav Prakash (A book on Ayurveda):

Trinagni bhrashtarth pkkashami dhanya hoalakah
ardhpakkashami dhanyastrina bhrashtashch holakah
holakolpanilo medah kafa dosha shramapah

Meaning: The half-cooked Shamo-Dhanya (pods) roasted on straw fire is called Holak. This Holak relieves the defects of Vata-Pitta-Kapha and fatigue.

• Holika (Outer Layer)
  The term Holika refers to the protective outer covering of grains like wheat and barley. During rituals, the outer layers of grains burn away, representing the destruction of negativity, while the inner grain (symbolizing life and virtue) remains intact.
• Holak (Half-Cooked Grains)
  Holak refers to grains roasted in ritualistic fire. This practice celebrates the season’s harvest and is part of communal offerings to deities and ancestors, symbolizing gratitude.

Regional Names, Rituals and Holi Celebrations

Holi is the oldest festival and has taken different forms since pre-historic times. It was a festival adopted by both Aryans and non – Aryans alike. This festival is symbolic of new crops and the new year. It is a farewell to the past and an invocation to everything new.

This festival is known by different names in different parts of the country. ‘Phalguni Purnima’ has its source in the phage or phage, the powder used in Holi. The original colours used were red and green. Red is a symbol of desire and green stands for youth and vigour. In Bengal, it is known as ‘Dol Purnima’ from the swing in which sat Radha and Krishna. Orissa celebrates ‘Dol Jatra’. In Western India, in Goa and in the Konkan, it is called ‘Simagh’ in celebration of youth and vitality. It is ‘Madan Daman’ or ‘Kamayan’ in South India. Kamayan represents the fulfilment of desire. North India has just ‘Holi’ or ‘Hori’.

Cultural significance

Holi has three distinct aspects. It is symbolic of hope for new crops, youth and vigour as well as an invocation to the new year. It is said Phalguna was the last month of the year as stated in the Bavishya Purana. Some scholars are of the opinion that as the year comes back as ‘dol’ the festival was called ‘Dol Purnima’. This festival heralds the advent of spring. People are in a jubilant mood and feel rejuvenated.

History and rituals of Holi

The usual legends surround this festival. Hiranyakashipu, a mighty king worshipped Shiva and was fanatically opposed to Vishnu. His son Prahlad, on the other hand, was an ardent devotee of Vishnu. The father tried to destroy his son but failed. His sister Holika was immune to fire. He employed Holika to enter the fire with Prahlad on her lap. The unexpected happened. Holika was burnt to ashes and Prahlad emerged unscathed. The worshippers of Vishnu celebrated the occasion with the effigy of Holika. They celebrated the event with phage or powder on Phalguni Purnima Day. Holi was celebrated by the Vaishnavas, the followers of Vishnu.

Holi and Lord Krishna

The Vaishnav cult found expression in Radha and Krishna. The festival of Radha and Krishna on the swing or ‘dola’ is ‘Dol Purnima’. According to Srimadbhagvata, Putana, a female demon, tried to kill Krishna, who was the eighth, incarnation of Vishnu. When Krishna was a baby, his uncle, King Kansa ordered a general massacre of all babies. Putana is the disguise of a woman, who suckled infants to death. Krishna, knowing her for what she was, sucked her lifeblood and destroyed her. In Mathura and Brindavan, where the Krishna cult flourishes, the effigy of Putana is burnt. It is here, in the birthplace of Krishna, that Holi is celebrated with traditional songs, dances and spraying of colours.

Yet another legend associated with Holi is the destruction of Kamadeva, the God of Love by Shiva. Parvati, the daughter of Menaka and Himalaya was deeply in love with Shiva. At that time Shiva was immersed in deep meditation and took no notice of her. The Kama, in order to help Parvati, disturbed Shiva’s meditation. The enraged God with the power of his third eye reduced the Kama to ashes. Later, he was restored to life at the behest of Parvati. The meditation period of Shiva is considered to be a seasonal cycle, winter. The interruption leading to his marriage with Parvati signifies new life and fulfilment.

‘Dol Purnima’ is also the birthday of Gauranga or Chaitanya Mahaprabhu, a sixteenth-century Vaishnava saint of Bengal. ‘Dol Purnima’ therefore, has special significance for the followers of Vishnu.

Holi as a universal festival

The social customs connected with Holi are universal. The ancient Greeks and Romans, celebrated Baccalian, a fertility cult. In Europe, May Flower Day was celebrated and on this day free mixing among the youth was encouraged. According to the ancient belief, the Sky was the father and the Earth the mother and the horizon was the mating place. In Egypt, the concept was exactly the reverse. The ancient festival was celebrated by the side of the field. Holi, the most popular and yet secular festival, is celebrated by all, cutting across barriers of caste, creed and religion. People enjoy putting colour on one another. The young seek the blessing of the elders. It is a time for free mixing and taboos are ignored. It is a time of hope and joy because spring is in the air.

Also Read: Fairs and festivals in India