5129th Janmashtami

Click Here To Access Free ebook : Proving The Historicity Of Krishna

janmashtamii

Click Here To Access Free ebook : Proving The Historicity Of Krishna

The people of this country never had any doubts about the historicity of Krishna until the colonial historians projected Krishna as a mythical figure cooked up by wonderful stories.

The story of Krishna is deeply embedded in the cultural fabric of India and the people of this land revere Him as a Divinity. The colonial hangover has however left a doubt on the historicity of this highly adored Divinity.

The science of Archaeo-Astronomy has enabled us to go beyond the boundaries of conventional archaeology in tracing the historicity of some well known personages of this land, such as Rama, Krishna, Buddha, Mahavira and Shankara. Planetary configurations mentioned in the ancient scriptures pertaining to major events and personages connected, help us date events that happened around these personages, centuries and millennia ago, either manually or with more ease and accuracy, using Planetarium software.

As per the Purana, Lord Krishna was born around midnight. That night was the eight phase of the moon known as Ashtami Tithi. The moon was near Vrshabha, the bull, i.e the Taurus constellation that houses the star Rohini. The star Rohini is known as Aldeberan in modern astronomy. The month was Shravana, one of the 12 months in the Indian calendar.

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Krishna’s Birth in Prison

These details are clearly mentioned in the 10thSkanda, 3rd chapter of the Bhagavata Purana. The relevant sloka is,

Shravana vada ashtami, Rohini Nakshtra, uditam Lagnam

This detail combined with details of sky configurations for events that happened around Krishna’s lifetimes, namely the Mahabharata, leads us to the exact birth date for Krishna.

Sky Chart of Krishna's birth

Krishna’s Birth Chart

 Courtesy Prof.Narahari Achar, Memphis University, USA

Such a search leads us to 27th July, 3112 BCE as Krishna’s date of birth in the Gregorian Calendar.

In Indian tradition, Krishna’s birth is also called as “Sri Jayanthi”. The word “Jayanthi” has an interesting connotation in Indian Astronomy. Indian astronomers have accorded special names to lunar phases occurring at certain stars.

The lunar phase occurring at Punarvasu star in Gemini constellation is called Jaya. The lunar phase occurring at Pushya star in the Gemini constellation is called Nasini. The lunar phase seen at Shravana star in the Capricorn zodiac is called Vijaya. Similarly, the phase of the moon occurring at Rohini star is called Jayanthi.

Krishna’s birth which happened when the moon was at Rohini star is called Sri Jayanthi.

Jayanthi also means celebrations and the word has thus come to be used to indicate birthday celebrations. Thus, the word “Jayanthi, over time, has also come to be used for the birthday celebrations of other great personages and we today celebrate Buddha Jayanthi, Mahaveer Jayanthi, Shankara Jayanthi, Shivaji Jayanthi, Gandhi Jayanthi, Ambedkar Jayanthi etc.

 “Jayanthi” became popular because of association with Krishna.

Every year, for millennia, Indians have been celebrating Krishna’s birthday in the Shravana month, on Rohini Nakshatra, Krishna Paksha Ashtami (8th phase of the waning moon) based on these details in scriptures.

It is the year of birth however, which has been the missing piece in common knowledge.

Not only from Archaeo-astronomy, but also from a wholistic analysis of data across various disciplines, today we can conclude that Lord Krishna was born in 3112 BCE.

So, this year, 2017 CE, makes it the 5129th year since His birth, Sri Jayanthi. Let us celebrate this 5129th birthday of Lord Krishna, keeping in mind that India’s most beloved Divinity was indeed also a historical figure who had walked this planet about 5100 years ago.

While Divinity is a matter of faith, historicity is a matter of existence. With the unravelling of the dates for Krishna, what comes out for all to see is the beautiful blend of Divinity and Historicity in Krishna. One does not preclude the other.

More on this in our book, Historical Krishna.

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Varalakshmi Vrata

kalashSymbol

 Kalasam, an auspicious symbol

Kalasam, Water, Mango Leaves, coconut

An image of a Kalasam with a coconut and mango leaves on its mouth is always used as a sign of auspiciousness. It signifies prosperity and the joys it brings with it. The water held in it is a sign of overflowing bounty.

Brim and Overflow

How does a Kalasam hold beyond its brim and over flow to denote this overflowing bounty?

If you fill water in a pitcher, Kalasam, we can only fill it to the brim. Beyond its brim water will flow out of the pitcher and the Kalasam will always be only brimfull at the most.

Can we make a kalasam hold water beyond its brim?

Coconut on Kalasam filled with water

When you put a coconut on top of a Kalasam filled with water, the water inside the coconut, gives rise to a setting, where there is water over and above the brim in the Kalasam. Below the coconut, you have the mango leaves dipped in the water. The water dripping from these mango leaves continuously through its capillary action, indicate an overflow, an overflowing prosperity for all.

Symbolizing Prosperity

The Kalasam filled with water, with mango leaves and a coconut on its mouth, thus symbolizes prosperity and the overflowing bountiful Nature.

In some traditions, they keep rice instead of water, in the Kalasam.

The coconut kept on top is referred to as Poorna Falam. A wholesome fruit.

Coconut = Ego

The coconut also represents the human body and ego. Only when the ego is broken, the pureness in us, which is innate to us, comes out to the open. This goodness is a resplendent, pure, sweet succor to life and is symbolized by the white and sweet kernel inside the coconut. Breaking the coconut is akin to symbolically breaking the “ahankaram”, ego, the total surrender and merging with the Divine.

Such a full Kalash, Kalasam forms a prominent part of the Varalakshmi Vratam festival.

Varalakshmi Vratam & various connects

Varalakshmi Vratam is a festival that brings out the connect between a kalsam and overflowing prosperity, connect between prosperity and water, connect between water and women and the connect between women and abundance to make a full circle.

KalasamVenerating a Kalasam of Varalakshmi Vratam

Celebrated by Women

It is celebrated by the women of India in the month of Shravana on second Friday. It falls in August – September every year, the peak of the monsoon season, when the lands are green and filled with water from the copious rains.

Women Pray for their Family

The key aspect of the rituals in this festival is that, the women take a Kalasam, pitcher of water, wrap it with strings, place mango leaves on its mouth, a coconut in the centre amidst those leaves and pray to the divine forces with all humility, for safeguarding their family, their village, their community and the land as a whole.

The innate beauty

This ritualistic festival has multiple layers of meanings. The women are known to always pray for their family, their loved ones, their community, their village and their land. They hardly pray for themselves. This shows the beauty of the innate selfless nature of the women of this land.

Bond of Women & Water

When the women pray to the Kalasam filled with water and wrap it with strings, among the other ritual meanings, one sublime expression is the bond of the women with water. The women by tying this string express their binding with water. It is a bonding borne out by the fact that most of the rivers of this land are named after women, save for a few such as Brahmaputra.

Women as Lakshmi

Water being the root, route for prosperity, the binding between women and water also denotes the binding of women with prosperity of the family, household, land and society. It shows women in the light of Lakshmi, the Divinity for wealth, prosperity and happiness.

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Varalakshmi Vratham – Nature of Motherhood

This Varalakshmi Vratam festival denotes the nature of motherhood, the selflessness of motherhood, the bonding of mother, the women with the waters, the abundance of the feeling of love and care in women, the abundance of their love and care for Nature and the abundance in Mother Nature itself.

Guru Poornima

Guru Poornima festival is celebrated every year around July-August.

It is the Poornima, full moon day, on which we pay our obeisance to our Guru and through him to our Guru Parampara of this land, this civilization. This civilization has its ethos coming down to us over the last five thousand years or more, not because of the kings who ruled or administered this land, but primarily because of the various Gurus who came generation after generation, in different parts of this land. Gurus who have nurtured the civilization, given solace to the troubled minds and who given a continuity to the ethos of this land.

Why do we celebrate Guru Poornima, in the monsoon months of July – August?

The answer to this question, is embedded in the question itself, as is, in many of the questions of this land. India is a monsoon fed land and in the four months from June to September, the rain spreads all over the land. This heavy rain during these four months makes it difficult for people to travel from one place to another. This aspect of the annual rains, perforce makes one stay put in one place. This feature of nature was used by the various Gurus, through the ages, through the land to observe their Chaturmasya vrata.

What is this Chaturmasya vrata?

The word Guru comes from the Samskrit root meaning “to attract”, “to draw.” It shares the root with the word Gurutva meaning Gravity or the attraction force of any body.

A Guru draws people with his radiant knowledge and soothing words of wisdom.

rishi with student

  Guru with disciples

 A Guru by his Dharma, radiates light and knowledge, to the people he meets.

A Guru’s Dharma in the Indian civilization is also to travel regularly from one place to another, sharing his knowledge regularly with the common folk of the land. This work of the Guru entails that he travels continuously. During the monsoon season, as we have already discussed, because of the heavy rains it becomes very difficult for them to travel from one place to another.

Given this, our Guru Parampara has been designed such that, for these four months, the Gurus stay in one place. During this lengthy stay at one place, they read from the voluminous literature of the land, meet the locals and enhance their own knowledge. It’s an annual, compulsory sit-down and upgradation of one’s knowledge.

After this annual study period, the Gurus are rejuvenated to travel once again through the land, to share their knowledge for the remaining 8 months. This study period is known as Chaturmasya period.

With the passage of time, this 4 month study period came to be reduced to a 4 Paksha study period. A Paksha is a 14 day period between a full moon and a new moon. With the passage of time it thus settled down to a 2 month period.

The land of India has been very fortunate to have a continuous series of prominent, well educated and noble Gurus.

Of all the Gurus, who can be called as the primary one? A very difficult question indeed!

If we look back at our civilization, the one Guru who has probably contributed the most, by far, isVeda Vyasa. Veda Vyasa as the name itself suggests compiled the knowledge available then, 5000 years ago, into 4 VedaRig, Sama, Yajur, Atharva. As if this one task is not enough achievement for a person’s lifetime, Veda Vyasa also went on to compile the 18 voluminous Purana, so that the legends of the land, along with the associated morals of right living, could come down to us, generation after generation. After having accomplished these two colossal tasks, he then went on to write the autobiography of his family, called “Jaya”, which over the years has come down to us as the Mahabharata epic.

 veda

                                                                      Veda Vyasa

For a person whose contribution is truly gigantic, he is considered as one of the great Gurus of this land and Veda Vyasa is propitiated to, in the Guru Poornima prayers. As, Veda Vyasa has given us the Veda, Purana and Mahabharata ,which between them, form the major portion of the Indian literature, he is  but naturally, revered as one of the greatest Gurus of this land. Given this fact, when we conduct our Guru Pooja, while we pray to all the Gurus of the land, the place of importance, primacy, is given to Veda Vyasa.

With this understanding of the concept, the purpose, the reason, for celebrating Guru Pooja, Guru Poornima, Chaturmasya, let us all read some aspects from the Indian knowledge system, understand a bit from the vast reservoir of knowledge and see how it can be applied in our lives.

This could be our fitting tribute to our Guru and through him to the Guru Parampara of this glorious land.

Akshaya Trithiya

Akshaya Trithiya or Akha Teej, is a highly auspicious day which falls on the third day after Amavasya (no moon) in the Hindu calendar month of Vaishakha.

This traditional festival seems insignificant in comparison to some of the more glamorous festivals of the land.

For whatever reason this festival came into being, today Akshaya Trithiya day is being marketed as a day for buying gold, even better platinum now.   Advertisements are being splashed all over urging one and all to buy gold.

                        gold with black bg                Platinum%20Jewelry%20Collage

Gold and Platinum

Is this festival Akshaya Trithiya, a festival for buying gold or better platinum? We have also heard our parents telling us to start things on this day because anything started on this day is expected to grow.

So, what is this Akshaya Trithiya all about?

Let us examine the word Akshaya first.

We would have heard of the phrase Akshaya Pathra, for the vessel that provided unending supply of food, during the Mahabaratha period. Draupadi has this vessel with her to feed her husbands the Pandavas, while they were in exile. It was given to her on this day by Lord Krishna.

Kshaya is something that diminishes. Akshaya is one that never diminishes.

Droupathi

Draupadi with Akshaya Pathra

So the word Akshaya denotes endless limitless provision of food, prosperity and wealth, wealth that never diminishes.

Why is this festival celebrated as that of limitless prosperity, Akshaya?

What is the event which gave this land this limitless prosperity, that is being commemorated as this festival?

There are quite a few reasons why this festival is celebrated, some of them being:

  • The day the Treta Yuga started.

  • Birthday of Parasurama the 6th avatara of Vishnu.

  • The sun and moon are seen at their brightest best from the west coast of India.

  • The day Krishna gave the Akshaya Pathra to the Pandavas and Draupadi.

  • The day Sudama, the poor childhood friend of Krishna met Krishna with just a handful of puffed rice and received a lot of wealth in exchange without asking.

  • The day Krishna Dwaipayana, whom we reverentially call as Veda Vyasa, started dictating his family biography called Jaya, which is now known to us popularly as the Mahabharata.

Veda Vyasa

Vyasa dictating Mahabharata

While all these are reasons enough to celebrate a festival, it still does not provide us any answers as to what is the limitless prosperity, that we are celebrating on this day.

In the Purana, the legends of ancient India, we have the story of Bhagiratha, an ancient king of this land belonging to the Surya Vamsa, Solar Dynasty. He was the illustrious forefather to Rama and Dasaratha, illustrious because he diverted the waters of the Ganga by his extraordinary effort, to the present day Gangetic plains.

ganga

Bhagiratha Prayathna

This effort of Bhagiratha is celebrated in the legends as Bhagiratha Prayathna, the extraordinary or superhuman effort of Bhagiratha in bringing the waters to his parched kingdom.

Once the river Ganga was brought this side of the Himalaya and started flowing through the land, the waters gave prosperity to the land through the ages. So Ganga, with its waters has been giving unending prosperity to a civilisation for generations and generations to come.

Akshaya Trithiya is the day Bhagiratha cut through the rocks in the upper Himalaya and brought the waters of the Ganga, this side to give unending prosperity to his land, kingdom and people.

It is this event of bringing prosperity with the waters, that has been commemorated with the Akshaya Trithiya day.

Unfortunately today our thought has diverted from waters to gold and platinum.

Gold and platinum are only a result of prosperity and not the cause of prosperity itself.

Unending water supply is the cause of prosperity.

This is a key thought this civilisation seems to have forgotten in its hurtling haste.

Festivals like this are celebrated by us every year to recollect the yeomen efforts of our forefathers, to make our lives better in this world.

Ganga, the object of Akshaya Trithiya, today is being polluted by us continuously and is also on the verge of vanishing due to climatic changes, being hastened by our lack of concern and action.

Now, apart from appreciating their effort in providing for us a better life, the true way to honour them for their effort and surely a better way of celebrating, would be to safeguard our water sources – Ganga and all other sources, big and small, for ourselves and the future generations to come.

This would be a harbinger of everlasting prosperity.

A true way to celebrate Akshaya Trithiya, apart from just buying gold and platinum!

Ugadi

Ugadi-Banner-for-Bg-1

Ugadi is the New Year in Andhra Pradesh, Karnataka, and Maharashtra. In Maharashtra it is also known as Gudi Padva. This is celebrated on the first day after the New Moon, which occurs closest to the vernal equinox. Since it is based on the moon it marks the New Year in a Chandramana calendar. Chandra is for moon and mana for measure.

Close on heels to this, is the observance of the New Year by the other communities of the land following the Sauramana calendar, the calendar that measures the movement of the sun.

In Kerala it is celebrated as Vishu, where first thing in the morning the family members are taken by the mother, to view VishuKani, an arrangement of flowers, fruits and a mirror – the first set of objects to be viewed on the start of a New Year.

In Tamil Nadu it is celebrated as Puththandu, New Year or Varuda Pirappu, birthof a new year. In Sri Lanka, the same day is celebrated as the Sinhala New Year, Aluth Avurudda.

In Orissa, it is celebrated as Bisuba, again coming from the root word Bisu or Vishu. In Nepal it is celebrated as Biska. In Bengal it is celebrated as Nabo Barsho.

In Assam it is Bohag, Rangali Bihu.

In Punjab, the New Year is welcomed as Baisakhi.

Vishu, Bisuba, Biska, Bihu, all come from the same root word Vishu which stands for equinoxAn equinox is when the Sun is exactly over the equator and the day and night are equal.

The Indian word for equator is VisvadruttaRekha, meaning that which splits the world into two halves.

The word Vishu thus denotes equal and a sense of balance.

This point of balance of the sun, in its annual transit, served as an ideal point to start a New Year. It was an ideal time to take a reckoning of the skies and balance oneself, one’s accounts, one’s life, one’s relations and one’s goals before embarking on the next year.

Across the land of India and also in most ancient civilizations this period, window of balanced time, came to be celebrated as the start of the new calendar year.

It was the equinox, the sun being on the equator and crossing over to the northern hemisphere.  So this was the right time for the start of a New Year across the world in the Northern Hemisphere.

This New Year celebration was based on the movement of the sun.

It was celebrated not only in different parts of India, but in Persia too, as Nowroz and also in different parts of Europe in the pre-medieval days.

This shows that the people then lived in consonance with nature.

What is interesting to note here is the use of the term Ugadi for this New Year.

Adi is start, beginning. So Yuga Adi or Ugadi, denotes start of a Yuga.

Even though it denotes the start of a New Year it is not called Varsha Adi but is instead called Yuga Adi. How does one come to terms with this term, since Yuga is usually correlated with a large span of time, whereas we are only moving into the next year?

Yuga is just not a long period of time as is generally thought to be.

The word Yuga means alignment, like in Yoga which aligns body, mind and breath. Yuga is an alignment of astral bodies.

There are many such conjunctions, alignments that keep happening in the sky as the earth, moon and planets keep revolving around the sun, day in and day out.

Each of these alignments occur at varying frequencies ranging from 1 year to 5 years to 60 years to 360 years to 26000 years to 4,32,000 years.

Each of these alignments occur periodically and unfailingly.

Each of these alignments serve as a means to track time at different scales.

Each of these alignments is called a Yuga.

Yuga thus is a generic time unit. Depending on the scale, it denotes different alignments and different periods of time.

In the case of the New Year, a conjunction of the earth, sun and moon coming in alignment near the vernal equinox every year – a perfectly balanced point in the earth-sun-moon system, was deemed by our ancient, knowledgeable people as an apt milestone to usher in a New Day, a New Year and new hopes.

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Earth, Moon and Sun in alignment near vernal Equinox – Ugadi

This day has come to stay and be celebrated as Yuga Adi or Ugadi.

November – Time to Celebrate Children

Seeing God as a Child

One can see an expression of the Indian love for children in the manner in which they have idolized even their gods in the form of a child.

We thus see portrayals of Shiva as Bala Shiva, Rama as Bala Rama, Krishna as Bala Krishna, Ganesha as Bala Ganapathy, Karthikeya as Bala Muruga and Hanuman as Bala Hanuman.

                     

              Bala Ganapathy                                          Bala Rama                                                  

Bala Muruga

                                                                 Bala Krishna

    Bala Shiva

Godly Children

Indian legends, the Purana are replete with enjoyable stories of the acts of various divinities in their child like form, some among these divinities being Tattva, cosmic principles and some others being historic personages.

The history epic, Valmiki’s Ramayana contains portrayals of Lord Rama and His brothers as ideal children. Through the behavior and life of these historic and ideal children, the Ramayana conveys the message of obligations of brotherhood, obedience to parents and obeisance to teachers. It celebrates childhood as the budding point for all qualities displayed in later adulthood.

The other history epic, Vyasa’s Mahabharata, through the lives of the five Pandava and the 100 Kaurava brothers, brings to focus competitive spirit amongst children. It showcases how impressions both positive and negative, formed during childhood can assume far greater proportions and cause great impacts to society in years to follow. It alerts us of the propensity of children to retain impressions and emotions well into their lives.

Purana dealing with tattva divinities such as Ganesha, Kartikeya have portrayed them symbolically in child like forms and through symbolic stories of symbolic acts of these divinities, have conveyed principles of the cosmos, of mankind, of mind, of intellect and of ego to help elevate man’s thinking and behavior.

Yet other Purana have immortalized some of the children of long bygone eras, in the saga of the land for generations that have followed in the last many millennia. The story of the boy Sravana’s devotion to his parents, the story of Markandeya’s unshakeable faith in the divinity Shiva, even in the face of death are known to most, through the land, even in this day.

The Purana legends have also showcased scientific possibilities involving children and their upbringing. We thus have legends showcasing the ability of the foetus to grasp happenings and sounds outside the womb. The story of Prahalada showcases how he imbibed devotion towards Narayana while in his mother’s womb and carried it forth as a little boy. The story of Ashtavakra again highlights how Ashtavakra imbibed the Upanishad while in his mother’s womb and used it later to help his father in times of need. Yet again, the story of Abhimanyu reiterates how a child starts gaining knowledge right from the time it is in the womb of its mother.

The legend of Dhruva symbolically narrates the scientific phenomenon of precession of the earth and its effect on the pole star seen in the skies. It is a beautiful way in which the principles of astronomy have been woven into a simple legend.

Srimad Bhagavatham contains many anecdotes on the pranks played by Lord Krishna, His brother Balarama and their gang of friends, Gopa and Gopi. This text highlights the qualities of innocence as well as impishness in children. It celebrates children for the adorable and affable beings that they are.

Seeing God in a Child

Children by nature are mischievous. To be mischievous is an innate quality of children.

Krishna’s precocious pranks are part of the rich folklore of this land.

                                              

                                                          Krishna’s pranks

Krishna, His pranks and His lovable, playful ways, set the trend for how people regarded children, in the land of India across millennia.

This land, by culture, for the last 5,100 years since the times of Krishna, has viewed children as a replica of Krishna and has relished their pranks as they would Krishna’s. The mischief of children has rarely been associated with punishment and reprimanding. It has instead been eulogized and happily expressed as an imitation of Krishna.

Given this ethos, when elders admonish their children for their harmless pranks, it is not stern and wrathful. It has in it an admiration for their innocence and a tolerance with an understanding that by nature, children are given to their ways of pranks.

A culture that gives space for children to grow up with their mischief also automatically gives them the space to grow out of their mischief as a part of the transition from childhood to adolescence.

Holding Children in High Esteem

It is no wonder that various political, religious as well as social leaders have focused specially on the children in the society. They have not only showered affection on them, but they have also invested time and effort in grooming the children in society, in morals, ethics and values. We thus have in many languages, simple couplets composed specially for inculcating good conduct and values in children. These couplets served as the nursery rhymes in this civilization much before the British replaced them with theirs.

Children’s day celebrations are a facet of the high esteem in which this civilization holds the development of its children.  Classic examples of this commitment, even till a couple of centuries ago, can be seen from the quote of Brigadier General Alexander Walker of East India Company from 1780 to 1810.

Dedicating November 14th, the birth anniversary of prominent leader Jawaharlal Nehru, who was close to children, as Children’s Day, is a representative gesture of the high esteem in which children have been held through the ages.

 Nehru with children

It is a day for us to recognize the value of children, the values in children and the values that have to be taken to the children for the development of a valued society.

It is a day to rededicate ourselves to the cause and joys of children.

Navaratri – Celebrating Change

India is a vast land with an ancient culture. It has a range of colourful festivals. Navaratri is one among these festivals. This festival is not celebrated for a day, but for nine nights as the term Navaratri suggests.

 While the period and date of festival is common across the land, it is celebrated in different ways across the land, but is still the same festival and spans across the same time window. The spirit is the same, that of honouring the feminine forces in Nature in the form of the three Goddesses Durga, Lakshmi, Saraswathi, which finds expression in the place of honour given to women and girls during this festival.

 In Tamil Nadu and other parts of South India, it is celebrated as Kolu, festival of dolls, ending with Saraswathi Puja. In Mysore, it is celebrated as Dassera with Devi Chamundi as the primary divinity. In Bengal, it is called Durga Puja. In Central India and Northern India, Dassera is celebrated with the Dahana, burning of the effigy of Ravana to symbolize the victory of good over evil.

 Navaratri Celebrations across the land

How is it that the same festival is celebrated in different ways in the same culture, in the same religious milieu and still accepted across the land by the same name, Navaratri and Dassera?

 The connecting bond for all these festivals is the culture, which is called Samskrti. The word Samskrti itself means “that which is well done” as Kriti means “to do well”.

This is said so for, over time, the civilization in India had learnt, understood and perfected the ways of living. It is a way of living which is in sync with Nature as reflected in the timing of the festivals in India which are mainly based on seasons and the scientific principles of Nature.

 Even though most people celebrate just one Navaratri festival during September – October every year, there are actually 4 Navaratri festivals in a year, each lasting for 9 nights and days.

 Why are there 4 Navaratri festivals in a year?

 India has 4 seasons and so Navaratri is celebrated 4 times in a year.

The prime ones are celebrated in the months of March-April, the transition from Winter to Spring and in the months of September-October, the transition from summer to autumn. If you note, these are the windows close to the two equinoxes as well, the period when days and nights are equal and balanced.

Why does each celebration last for nine nights and days?

Navaratri festival celebrates the transitory nature between the four major seasons in Nature, they being summer, winter, spring and autumn. The transition from one to the other season does not take place in just one day but in fact was considered in Indian thought, to be a full span of 9 to 10 days. So this transitional nature of Nature was earmarked as a period of time which is 9 days and 9 nights.

From such practices, it comes out clear to us that, in the traditional Indian thought, while there was a definite calendar with days, hours, minutes and finer divisions of time, equal importance was also given to transitory periods – transition from day to night, from month to month, from season to season and so on.

Change in Season, Change in life pattern

When seasons change, life pattern also changes. The body which is a part of Nature, changes with changing surroundings, change in seasons. There is a change in diet pattern, sleep, metabolism etc. with the change in season. In a society closely in tune with Nature, it also affects occupations, work undertaken, dressing and overall behavior. Navaratri is such a transition from one season to another and is a celebration of this change.

Whenever there is a change, one can either resist it or accept it. With resistance comes hardships.  With acceptance comes mellowness. Celebrating is one way of yielding to and accepting a change wholeheartedly. And where there is wholehearted acceptance, contentment will follow and so will happiness.

Navaratri is the expression of such a celebration where we recognize there is going to be a change, understand the change that is to follow and accept it willingly.

Alignment of Energies

 There is a saying in the Samskrt language, “Yatha Pinde thatha Brahmande” – “As in Microcosm, so in Macrocosm”. This phrase brings forth the relationship between our body, the body of earth and body of cosmos.

The gross world, the Macrocosm, is filled with varieties of astral bodies such as the earth, sun, planets, comets, stars, nebulae and galaxies. All these bodies are in continual motion, which brings about continuous change not only in the huge cosmos but all the way in every tiny living and non living being all the way on earth.

As these bodies keep moving and causing change in the cosmos, they keep aligning and realigning amongst themselves. These alignments bring in an interplay amongst the forces of Nature.

All these alignments have their effects on each of the bodies in space including the body that is us.

 The Trinity of Energies

Our mind too, the Microcosm, is constantly under the interplay, alignment of 3 subtle forces or energies.

  •  Ichcha Shakti – desire or will to act and manifest

  • Kriya Shakti – potential to act and manifest

  • Gnana Shakti – knowledge power for the manifestation

 An alignment of these energies denotes the culmination of their interplay, leading to a balanced state of mind and individual. This knowledge, Gnana Shakti, should lead us, the people, civilizations and human race as a whole, to use our potential and faculties, i.e. Kriya Shakti, for aligning our subconscious desire and will, Ichcha Shakti to be in sync with the Cosmos.

 It is these 3 energies in the form of the three Goddesses, Durga, Lakshmi and Saraswathi, that the Indians from time immemorial have been invoking and realigning themselves with, during the seasonal transition festival called Navaratri.

D.K. Hari and D. K. Hema Hari are authors, research collators and founders of Bharath Gyan

 They may be contacted through www.bharathgyan.com and email: bharathgyan@gmail.com