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Panchangam
Panchangam
A panchāngam is a Hindu astrological almanac, which follows traditional Indian cosmology, and presents important astronomical data in tabulated form. It is sometimes spelled Pancanga, Panchanga, Panchaanga, or Panchānga, and is pronounced Panchānga. Pachangas are used in Jyotisha (Jyotisa).
In Eastern India, including Assam, Bengal, Orisa the Panchangam is referred to as Panjika.
Panchāngas are published in India by many learned authors, societies, academies, and universities. Different publications differ only minutely, at least for a casual or un-trained reader. They forecast celestial phenomena such as solar eclipses, forecast weather (rain, dryspells) as well as more mundane occurrences.
The study of Panchāngas involves understanding Rasi phala (also pronounced ‘Rashi phala’), the impact of the signs of the zodiac on the individual. Astrologers consult the Panchāngam to set auspicious dates for weddings, corporate mergers, and other worldly activities as per religion.
The actual casting of a Panchānga involves elaborate mathematical work involving high level of spherical geometry and sound understanding of astronomical phenomena, such as sidereal movements of heavenly bodies. However, in practice the tabulation is done on the basis of short-cut formulations as propounded by ancient Vedic sages and scholars.
A typical Panchānga may state tabulations of positions of Sun, Moon, and other planets for every day of the year on a fixed place (longitude, latitude) and time of day (in 24-hour format IST). The users calculate the remaining data using the their relative difference from this fixed place and time.
There are several panchāngas that contain information for more than one year. There is one Vishvavijaya Panchānga that is for 100 years.
The theories propounded in the two scriptures, Surya Siddhanta and Grahalaghava formed the basis for the myriad calendars or Panchāngas in the past in different regions of the country - a culturally complex system.
The Grahalaghava was compiled some 600 years ago and Surya Siddhanta was available ages before that. But these had become outdated and did not tally with actual astronomical events and did not tally with each other also. Hence, a committee was appointed by the Government of India with experts in the field drawn from various parts of the country who were involved with preparation of Panchānga in local languages to draw up a reliable Panchānga in which the mathematical calculations provides the positions of grahas (the planets) and nakshatras (constellations) in the sky as they are observed.
Thus, the Government of India has prepared the National Panchānga or the Indian national calendar in 1957 (was proposed by Saha and Lahiri in 1952), which is used in predictive astrology. The Lahiris Ephemeris published annually is the most widely used English almanac in Vedic astrology apart from the many Panchāngas published in local languages, which are mostly based on the National Panchānga.
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Diet in Hinduism
Diet in Hinduism
It is traditionally governed by the rules laid out in the Dharmaśāstras, a genre of Sanskrit texts pertaining to Hindu religious and legal duty. The Dharmaśāstras has put much emphasis on Bhojana (“that which is enjoyed”). Others have attached additional Hindu Law instructions and taboos to food. Together, these address areas such as how many times food was to be taken, the kinds of foods and drinks allowed or forbidden, what causes food defilement, whose food was to be eaten, and etiquette and ceremonies before taking food both at the time of taking it as well as after taking it.
Food is the essence of life, from which things unfold. “Everything is centered in food, the evil deeds of man resort to their food. Whoever eats the food of another partakes of that man’s sin.”It is because of this that elaborate restrictions are laid out for Indian society about everything relating to food. Some obscure commands do exist in the Dharmaśāstras about food. For example, Manu says that one should face east when partaking in food and the Visnu KH. S. 68 goes on to say that a man is allowed to do so facing south, except when the diner’s mother is alive.Food does, however, play a useful role in the concept of life for Hindu society. Manu II. 5 goes on to tell which direction, when eating, promotes which asset in life. Someone facing the south would eat food that would lead to fame, as one who faces west eats food to produce wealth, and so on.
It is also instructed that one who is about to eat food should greet the food when it is served to him. In performing this act, he should pay honour to it, and never find fault in it.
The injunctions found in the Dharmaśāstras are summarized more clearly by Patrick Olivelle in his article “From Feast to Fast: Food and the Indian Ascetic.” In his work, Olivelle breaks down more clearly what the Dharmaśāstra prescribes for individual parts of Hindu society. All the topics that Kane touched on, mentioned above, are explained here in a way which relates food to both everyday life for Hindus as well as life in the cosmic realm.
The production, preparation, exchange and consumption of food have very particular processes of execution. These aspects of food are all commanded in order to protect kinship, purity, ritual, ethical values, and social stratification, each of which play a huge part in Hindu society. Food plays a central role in explaining the Hindu conception of the cosmos and creation itself. Ancient creation stories portray the creator god of the Brahmins as the creator as well as the actual food for his creatures. Kane and Olivelle both reference the command that “One should not speak ill of food. That is the rule” to further the point that food is established upon food. Food being established upon food in this text is the ancient way of describing the correlation between food and eater, that one cannot exist without the other. “The whole of creation, therefore, is a vast food chain.”
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Food and asceticism
The world renouncer is not allowed to produce, store, or prepare food. He obtains his daily food solely by begging. Because there is a proper time for this begging, which is after the householders of the upper classes have finished their food, his meals consist of their left-overs. Distinct types of begging exist, with each different method pertaining to a different subclass of these mendicants. The lowest class eats at the house of his son or his relative, the next class does not go to the house of his relative, but rather begs his food from seven other houses. The highest, archetypal renouncer begs randomly, but obtains just a morsel from each of the houses from which he begs. As these classes of people cannot produce or store food, their relationship to this entity is one-way. The renouncer does not engage in any form of food transaction, only reception.
The forest hermits, on the other hand, are not mediated in their food habits by culture. Their food is wild and uncultivated. Their diet would consist mainly of fruits, roots, leaves, and anything that grows naturally in the forest. Forbidden to them is anything that is cultivated. Gaut. III 32 and Baudh II.6.11 state that ‘He shall not step on plowed land; he shall not enter a village.’ Observing ascetical food codes and habits allows scholars to make generalizations regarding food according to these patterns. For instance, Olivelle claims that four distinct areas of Hindu relationships to food exist in ascetical food practices. These would be procurement, storage, preparation, and consumption. In these areas, humans put forth much effort and energy to follow them correctly. This then, becomes a social as well as cultural endeavor for which to practice. The rules of the ascetics show that they take and eat only that which is enough for their sustenance. The creation myths at the cosmic levels show that the ideal world with provide everything humans need, so long as humans take only what is necessary to them. Taking more than one needs or what is commanded of one’s caste results in greed and the overall deterioration of the world. Food then, is a dangerous substance, as well as the source of all things in being. The relationship between a man and his food, then, is his relationship to the cosmos.
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Fasting Philosophy of Shirdi Sai Baba
FASTING PHILOSOPHY OF SHIRDI SAI BABA
One of the important advice of Sai Baba concerning food was that of fasting. Sai Baba never kept a fast Himself, nor did He allow others to do so. In Ch. 32 (of Sai Satcharita), Mrs. Gokhale wanted to keep a fast for 3 days at Shirdi; but Baba asked her to go to Dada Kelkar’s house to cook, as Kaka’s wife was in menses and not permitted by custom to cook. Further, He not only ordered her to feed Kaka and his family members with sumptuous and delicious ‘puran polies’ (sweet-stuffed breads) but asked her to feed herself also to heart’s content by giving up the fast. Baba used to say :
“The mind of the person fasting is never at ease, then how could attain the Paramartha (goal of life)? God is not attained on an empty stomach; first the soul has to be appeased. In short, when all organs get their proper nutrition and are sound, we can practise devotion and other sadhanas to attain God.Therefore, neither fasting nor over-eating is good. Moderation in diet is really wholesome both to the body and mind.” (Ch. 32, P. 177-178, Shri Sai Satcharita)Also in Ch. 19, Baba persuaded Mrs. Radhabai Deshmukh, who had determined to remain without food and water unto death so long as Baba did not give her Upadesh Mantra, to give it up and narrating His own experience with His Guru, explained to her a simplest method of achieving oneness in the God -“You,look at Me and I look at you.” The Sanskrit word for fasting is ‘Up + vaas’, which means seat near. Since the fasting is done for religious purposes, it means seating near God. In other words on that day one has to think and act with pure mind and meditate on God’s form. But, we hardly do this. On the contrary, on that day since we continue to attend to our normal secular business and other duties, we also continue to indulge in immoral activities such as telling lies, cheating others etc. There are many methods of observing fast, narrated in our religious books. But, at present the following methods are in vogue:
(i) To accept only fruits and milk avoiding meals both by day and night.
(ii) To accept only fruits and milk by day and eat the meal after sunset.
iii) To eat the meal once by day and accept only fruits and milk at night.
But, do we observe these also correctly? Whatever you eat during fasting days must be in small quantities. The idea is to give rest to our digestive system. But, instead, what do we do? Fruits we hardly eat. But, other so called permitted items we eat in full and a number of times. One meal also, which we eat, is not only over-eaten; but is also extra rich, The result is indigestion. Thus there is neither any religious nor health benefit. Sai Baba probably had realised this and that is why He stopped His devotees from observing such fasts in the name of religion.
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Food - Garam Pakora
Recipe: Snacks - Garam Pakora (Pakoda)
Ingredients
Besan flour (Kaala Channa flour-optional) 1 ¾ cups (400 ml)
Rice flour 1 cup (200 ml)
Onion (finely chopped) 1 cup
Green chillies (finely chopped) - 5
Red Chilli powder (paprika) - 1tsp
Ginger (fresh) – 1-2 tsp
Curry leaves – finely cut
Butter (room temperature) – 1 Tbsp
Baking soda – 2 pinch
Salt – 1 ½ tsp
Oil – 2-3 cups
In a bowl mix onion, ginger, green chillies, curry leaves, red chilli powder, salt, baking soda, butter. Add Besan flour & Rice flour to this and sprinkle water gradually to hard/thick consistency. In medium heat, sprinkle this mix little at a time and deep fry to golden brown. Remove and serve hot with coconut or mint chutney.
Note:
- Garam Pakora (pakoda) is usually made with yellow besan flour. You can try with kaala channa flour too
- Use ¾ cups onion and ¼ cup cashew nuts for taste. You can also add finely chopped green onion
- Instead of onion add 1 cup of coarsely chopped cashew nuts.
- Use 10 green chillies and avoid red chilli powder (paprika).
- In place of green chillies add 2 tsp of red chilli powder (paprika) only
- Butter or butter substitute can be used. Olive oil gives a different flavor.
- Adjust chilli powder & salt according to taste.
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Festivals - Pongal
Festivals - Pongal & Bhogi
Thai Pongal is a harvest festival celebrated by Tamilians in the Indian state of Tamil Nadu, the Indian Union Territory of Pondicherry and Sri Lanka. This South Indian festival, Thai Pongal, is timed by an astronomical event - the winter solstice. Pongal is traditionally dedicated to the Sun God Surya, and marks the beginning of the northward journey of the Sun from its southernmost-limit, a movement traditionally referred to as uttarayana It coincides with the festival Makara Sankranthi celebrated throughout India as the winter harvest, and is usually held from January 13–15 in the Gregorian calendar i.e. from the last day of the Tamil month Maargazhi to the third day of Thai. This also represents the Indic solstice when the sun purportedly enters the 10th house of the Indian zodiac i.e. Makaram or Capricorn.
The saying “Thai Pirandhal Vazhi Pirakkum” meaning “the commencement of Thai paves the way for new opportunities” is often quoted regarding the Pongal festival. Pongal Tamils thank the Sun god for the good harvest and consecrate the first grain to him on this ‘Surya Mangalyam’. Tamilians decorate their homes with banana and mango leaves and embellish the floor with decorative patterns drawn using rice flour.
History.
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The history may well be more than 1000 years old although some are of the view that the festival is older. Epigraphic evidence suggests the celebration of the Puthiyeedu during the Medieval Chola empire days. It is thought that Puthiyeedu meant the first harvest of the year. ##
Bhogi
Bhogi Pandigai / Bhogi Pallu / Lohri
The day preceding Pongal is called Bhogi when people discard old things and focus on new belongings. The disposal of derelict things is similar to Holika in North India. The people assemble at dawn in Tamil Nadu and Andhra Pradesh to light a bonfire to discard old used possessions. The house is cleaned, painted and decorated to give a festive look. In villages, the horns of oxen and buffaloes are painted in colors and in most rural parts of Andhra Pradesh people celebrate it in a grand way as most of them would have their harvest ready or even would have made money out of the harvests.
This tradition is observed on the same day in Andhra Pradesh where it is also called “Bhogi.” The fruits from the harvest are collected (such as regi pallu and sugar cane), along with flowers of the season, in a ceremony called Bhogi Pallu Money is often placed into a mixture of Bhogi Pallu, and the mixture is poured over children, who then collect the money and sweet fruits.
This day is celebrated in Punjab as Lohri and in Assam as Magh Bihu / Bhogali Bihu.
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Festivals - Navarathri
Festivals - Navarathri Golu
Navratri is a festival dedicated to the worship of a Hindu deity Shakti. The word Navaratri literally means nine nights in Sanskrit, nava meaning nine and ratri meaning nights. During these nine nights and ten days, nine forms of Shakti/Devi are worshiped. The 10th day is commonly referred to as Vijayadashami or Dussehra.
Significance
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The beginning of spring and the beginning of autumn are two very important junctions of climatic and solar influence. These two periods are taken as sacred opportunities for the worship of the Divine Mother. The dates of the festival are determined according to the lunar calendar.
Navarathri represents celebration of Goddess Durga, the manifestation of Deity in form of Shakti [Energy or Power]. The Navarathri festival or ‘Nine Nights festival’ becomes ‘ten days festival’ with the addition of the last day, Vijayadashami which is its culmination. On all these ten days, the various forms of Mother Mahisasura-mardini (Durga) are worshiped with fervor and devotion.
Navarathri is celebrated five times a year. They are Vasanta Navaratri, Ashadha Navaratri, the Sharada Navaratri, and the Paush/Magha Navaratri. Of these, the Sharada Navaratri of the month of Puratashi and the Vasanta Navaratri of the Vasanta kala are very important.
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Vasanta Navaratri: Basanta Navaratri, also known as Vasant Navaratri, is the festival of nine days dedicated to the nine forms of Shakti (Mother Goddess) in the spring season (March–April). It is also known as Chaitra Navaratri. The nine days of festival is also known as Raama Navratri.
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Gupta Navaratri: Gupta Navaratri, also referred as Ashadha or Gayatri or Shakambhari Navaratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Ashadha (June–July). Gupta Navaratri is observed during the Ashadha Shukla Paksha (waxing phase of moon).
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Sharada Navaratri: This is the most important of the Navaratris. It is simply called Maha Navaratri (the Great Navratri) and is celebrated in the month of Ashvina. Also known as Sharad Navaratri, as it is celebrated during Sharad (beginning of winter, September–October).
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Paush Navaratri: Paush Navaratri is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Paush (December–January). Paush Navaratri is observed during the Paush Shukla Paksha (waxing phase of moon).
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Magha Navaratri: Magha Navaratri, also referred as Gupta Navaratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Magha (January–February). Magha Navaratri is observed during the Magha Shukla Paksha (waxing phase of moon).
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Ritual - Chudakarana
Rituals - Chudakarana (First Haircut)
The Chudakarana (Cūḍākaraṇa) (literally, arrangement of the hair tuft) or the Mundana (literally, tonsure), is the eighth of the sixteen Hindu (sacraments), in which a child receives his/her first haircut.
According to the Grhya Sutras, this samskara should take place at the end of first year or before the expiry of the third year, but the later authorities extend the age to the seventh year. Originally, the arrangement of the śikhā was the most significant feature of the Chudakarana and the number of tufts was determined by the number of the pravaras belonging to the gotra of the child. Later, in northern India, keeping only one tuft became universal. But in the Deccan and southern India, earlier traditions remained alive to some extent.
In tradition, the hair from birth is associated with undesirable traits from past lives. Thus at the time of the mundan, the child is freshly shaven to signify freedom from the past and moving into the future. The rite is performed as a special ceremony in most homes, for young girls and boys.
At Rishikesh, on the banks of the Ganges, there is a special chudakarana or mundana samskara. In this ceremony, along with cutting and shaving hair, Vedic mantras and prayers are chanted by trained priests, acharyas and rishikumaras. The child’s head is shaven and the hair is then symbolically offered to the holy river. The child and his/her family then perform a sacred yajna ceremony and the Ganga Aarti.
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Festivals - Diwali
Festivals - Diwali
Diwali (also spelled Devali in certain regions) or Deepavali, Diwali is an official holiday in India, The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival, Naraka Chaturdasi, marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the Bali, and banished him to Patala. It is on the fourth day of Diwali, Kartika Shudda Padyami, that Bali went to patala and took the reins of his new kingdom in there. The fifth day is referred to as Yama Dvitiya (also called Bhai Dooj), and on this day sisters invite their brothers to their homes.
It begins in late Ashvin (between September and October) and ends in early Kartika (between October and November). The days in Ashvin are in the Krishna Paksha (“dark fortnight”) of that month, while the days in Kartik are in its Shukla Paksha (“bright fortnight”). The first day is Dhan Teras. The last day is Yama Dvitiya, which signifies the second day of the light half of Kartika. Each day of Diwali marks one celebration of the six principal stories associated with the festival.
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Ritual - Annaprashana
Rituals - Annaprashana (First Rice feeding)
The Annaprashana, also known as annaprashana vidhi, annaprasan, or Anna-prasanam is a Hindu rite of passage ritual that marks an infant’s first intake of food other than milk. The term annaprashan literally means “food feeding” or “eating of food”. The ceremony is usually arranged in consultation with a priest, who arranges an auspicious date on which to conduct the ceremony.
Commonly referred to in English as First Rice, the ceremony is usually carried out when the child is about 6 months of age. (some Hindu communities do it later). It is an occasion for celebration, and extended family, friends and neighbours will be invited to attend.
The mother or grandmother will prepare a small bowl of kheer (boiled rice, milk & sugar) which is blessed in a brief puja. The child will generally be held in the mother’s lap, and a senior male family member (grandfather or uncle) will feed it a small spoonful of the payesh, to general celebration. Other members of the family then take turns to give the child a taste.
The feeding ceremony is often followed with a game, in which the child is presented with a tray containing a number of objects. These will include a bangle or jewel (symbolising wealth), a book (symbolising learning), a pen (symbolising career) and a clay pot or container of earth/soil (symbolising property). The child’s future direction and prospects in life are indicated by the object which it prefers to hold and play with.
Literally ‘putting solid food or rice into a child’s mouth for the first time’. Anna means ‘food’, especially ‘boiled rice’. Prashana means ‘eating, feeding’, and specifically ‘the first feeding of a child’. The ceremony ritualises the start of a nursing child’s additional solid nourishment from the age of six or seven months.
This sanskara developed out of the physical need of the child for more nourishment. It also established a point in the child’s development at which the mother should consider beginning to wean him. After a muhurta has been selected for the ceremony, friends and relatives are invited. Food is cooked to the chanting of appropriate Vedic mantras. The father feeds the child as the priest recites the Mahavyahritis. The child is then placed on kusha grass before the fire. Next, the father offers oblations to Agni, praying that the child should be strong and well-spoken. He also prays for a long, happy and contented life, for fame, and for a broad vision for the child. After this, according to the Markandeya Purana, the child is placed amongst tools and articles used in various crafts and occupations. It is believed that the article that he touches first decides his future occupation.
When this has been done, the Brahmins invited for the occasion and relatives are fed food specially cooked for the occasion. The Brahmins are also given gifts.
According to the Grihyasutras (see Sutra), Annaprashana should be performed when the child is between six and seven months old. For a weak child, it can be postponed further. However it should not be performed before the child is four months old because he will not be able to digest food before then. Nor should the ceremony be performed after he is a year old because delaying additional nourishment could retard the child’s natural growth and development. Some people believe that it should be performed after the child’s first teeth come out as this is a sure sign that he will be able to digest solid food.
According to Sushruta, the food given to the child during Annaprashana should be easy to digest. He should be fed different foods with different flavors. Some suggest a mixture of honey, yogurt, and ghee. Others recommend meat. The meat of every animal and bird is believed to have a different quality, which is imparted to the child. For example, fish is believed to give swiftness. The Markandeya Purana recommends milk, rice, ghee and honey.
The concept of Annaprashana existed among the Aryans before they came to India. This view is supported by the presence of a similar ceremony among the Parsis. It became a religious ritual by the time of the Sutras.
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