Many of the festivals, rites, rituals and even the dress habits of the adherents of Sanatana Dharma -- the

Hindus, have deep spiritual significance and Amma actively encourages their propagation. In this section let us try to discover the Cultural Heritage of India, Her contributions to the world and the Life, Festivals and Philosophy of Indian people. Festivals In India In India, festivals do not just offer people a temporary reprieve from their daily grind. Imbued with deep inner significance, each festival is a multifaceted celebration. The day on which a particular festival is celebrated has a special astrological significance, and certain observances on these days yield manifold benefits. That is why Indian festivals are marked by certain observances such as fasting, oil massages, particular pujas, abstinence, etc. In the Indian tradition all ones needs, be it at a totally gross level or the most subtle, are sought through the Divine. So if one wants material prosperity, one worships Lakshmi, the Goddess of Prosperity; for knowledge one worships Saraswati, the Goddess of Learning. Though Hindus ultimately believe in one Supreme Divine Entity, to meet the differing needs and mindsets, the different aspects of the Supreme are worshipped as different gods and goddesses. Each festival is also associated with a story from the Puranas that gives an insight into the deeper spiritual significance underlying the celebration. Part of common folklore, these stories reach out to ordinary people in a way that dry theological facts cannot. These stories are also underpinned by certain philosophical premises. In India, the term for philosophy is darshan, which means to see or perceive. In Indian philosophy, that which is seen by a rishi (Self-realized seer) is the Truth, and what he or she propounds is the Truth; speculations about Truth do not fall within the scope of Indian philosophy. It was these rishis of ancient times who conceived of festivals as a means of reaching out to all sections of society and uniting the body, mind and intellect within each individual for the physical, material and spiritual uplift of humankind.

Deepavali - The Festival Of Lights India is a land of festivals where you will see at least one major festival each month. Deepavali(or Diwali) which literally means "rows of lamps" is one of the four main festivals of India. Throughout the world all Hindus celebrate Deepavali or Diwali with great pomp and enthusiasm. The celebration of Diwali lasts six days, beginning on the 12th day of the month of Kartik (as per the North Indian lunar calendar). The day before Diwali, in order to evoke the grace of God, women fast. It is not that God wants you to go hungry or takes pleasure in your suffering - the principle is that you gain only by giving up. That evening, devotees worship Gomata (the cow) and her calf and feed them special food. Women pray for the welfare of the entire family. This holy day is called Vasubaras.

The first official day of Diwali falls on the 13th of Kartik. People set about cleaning houses and shops, and decorating doorsteps and courtyards with rangoli or multi-coloured designs. They purchase gold ornaments, new vessels, clothes, and other such items. Devotees arise early in the morning before sunrise and take oil baths. If possible, they wear new clothes. In the evening, people worship coins representing wealth. Families decorate houses and courtyards with lanterns giving a warm glow to the night. This day of celebration is called Dhantrayodashi orDhanteras. The second day is called Naraka Chaturdashi. People take an oil bath in the early morning and then in the night they light lamps and burn firecrackers. People visit their relatives and friends, exchanging love and sweets. On the third day, people worship Lakshmi, the Goddess of wealth. People decorate their houses with lit lamps and lanterns to welcome Lakshmi to their home and hearts. On this day businessmen close old accounts and open new accounts. The earth is lit up by lamps and the skies are coloured by the multi-hued lights of fireworks. In North India, the Govardhana Puja occurs on the fourth day of Diwali. Devotees in the North build large mounds made of cow dung, symbolising Govardhana - the mountain that Krishna lifted up with his finger to save the villagers of Vrindavan from rain - and decorate and worship them. North Indians observe this day as Annakoot, or the mountain of food. The fifth day of the festival called Bhaiyya Dooj celebrates unique and fun customs. Every man dines in his sister's house, and, in return, presents her with gifts. North India calls it Yama Dwitiya. Thousands of brothers and sisters join hands and have a sacred bath in the river Yamuna. The Legends Dhanteras The scriptures mention the divinity called Dhanvantari emerging from the churning of the ocean holding a kalash (pot) filled with Amrit (ambrosia). Due to the fact that Dhanvantari, who revealed the science of Ayurveda to the world, first manifested on this day, all over India, doctors following the Ayurvedic system of medicine organise joyful celebrations during the annual Dhanvantari festival. Naraka Chaturdashi There is a legend about a king of Prag-Jyotishpur, named Narakasura. He was a powerful king who misused power to harass his subjects. Sri Krishna destroyed this oppressive asura king on this day. Unjustly imprisoned people celebrated their freedom with friends and family. The citizens celebrated their deliverance from Narkasura's reign by lighting lamps.

Sri Rama Deepavali falls on a no-moon day - in fact the darkest day of the year. The illuminations and fireworks, joy and festivities, are to signify the victory of divine forces over the powers of darkness. On Deepavali day, triumphant Sri Rama is said to have returned to Ayodhya after defeating Ravana, the asura king of Lanka. Goddess Lakshmi Devi The Puranas say that it was on this day that Goddess Lakshmi, who emerged from the churning of the ocean of milk (Ksheera Sagara), married Lord Vishnu, the repository of all divine qualities. Govardhana Puja In order to shelter the gopis and gopas and their cows from the torrential rains sent by Indra, Krishna lifted a hill near Mathura called Govardhana with his finger and sheltered all the people for a period of seven days under it. By then Indra saw Krishna's greatness and asked him for forgiveness. Bhaiyya Dooj The river Yamuna and Yama, the God of Death, were brother and sister. As they grew up they went their different ways. On this day Yama supposedly visited his sister Yamuna, who in her joy at seeing her brother after such a long interlude set up a feast for him. Pleased, Yama granted her a boon. He declared that every man that receives a tilak or vermilion mark on the forehead from his sister and presents her with lovely gifts on this day would attain higher worlds. The message of Deepavali The traditional name of India is Bharata and Indians are Bharatias - or 'those who revel in light'. During the night of Deepavali the myriad little clay lamps (diyas) seem to silently send forth message of Deepavali: "Come, let us remove darkness from the face of the earth." The dharma of fire is the same wherever it is: in a poor man's house, in a rich man's house, in America, in Antarctica, or in the Himalayas. It gives light and heat. The flame always points upwards. Even if we keep the lamp upside down, the flame will burn upwards. The message is that our mind should be focused on the Atman, the Self wherever we are. The lamps remind us of our dharma to realise our divine nature. "The Self is pure consicousness which is self-luminous. The cognition of all objects arises from the light of pure Consciousness." -says Bhrihadaranyaka Upanishad One lamp can light several others. You can even light another 1000 lamps, and still the flame and the light of the first lamp will remain as it is. By becoming manifold, the light looses

nothing. The lights of Deepavali represent Brahman and creation. It conveys the message of the mantra: "Purnamada Purnamidam Purnaat Purnamudachyate Purnasya Purnamadaya Purnamevasishyate" The rows of lamps teach yet another important lesson of unity. The light that shines forth from the Sun, the moon, the stars, and fire is all the same. To see and recognise that one light, the light of consciousness, which is manifesting and pulsating in and through all of creation is the goal of life. Thus, recognising all of creation to be an expression of your true Self, spread the light of love and compassion. The lights of Deepavali are displayed at the entrance doors, by the walls of houses, in the streets and lanes. This means that the inner spiritual light of the individual must be reflected outside. It should benefit society. Passers-by may thereby be prevented from stumbling on their way to reach their destination. Feeding empty stomachs, lighting blown-out diyas and bringing light to those whose lives are in darkness is the true spirit of Deepavali. This is true prayer. Navaratri Among the popular festivals celebrated in India, Navaratri is among the longest. Like the other festivals of India, Navaratri is rich in meaning. At one level, Navaratri signifies the progress of a spiritual aspirant. During this spiritual journey, the aspirant has to pass three stages personified by Durga, Lakshmi and Saraswati. Then, he or she enters into the realm of the infinite, wherein one realises one's Self. Navaratri, which literally means 'nine nights,' dedicates three days each to worshipping the Divine in the forms of Durga, Lakshmi and Saraswati. The tenth day, though, is the most important; it is known as Vijayadashami, the 'tenth day of victory.' The reason behind the worshipping of Durga, Lakshmi and Saraswati lies rooted in the philosophy that the attributeless absolute can only be known through the world of attributes the journey is from the known to the unknown. Hence it is said that Shiva, who symbolises pure consciousness, can only be known through Shakti, who represents divine energy. That is why people worship Shakti, also known as Devi, in Her various manifestations. Inner Meaning of Navaratri Worship The different stages of spiritual progress are reflected in the sequence of celebrations during Navaratri. During the first three days, Durga is worshipped. She personifies that aspect of shakti which destroys our negative tendencies. The process of trying to control our senses is akin to a war for the mind which resists all attempts at control. So the stories in the Puranas symbolically depict Devi in the form of Durga as waging war and destroying the asuras.

However, getting temporary relief from the clutches of vasanas does not guarantee permanent liberation from them. The seeds of the vasanas will remain within in latent form. Therefore, we should supplant them with positive qualities. The Bhagavad Gita refers to these qualities as daivi-sampat, literally "Divine wealth." Correspondingly, we worship Lakshmi during the next three days. Lakshmi is not just the giver of gross wealth or prosperity; She is the Mother who gives according to the needs of Her children. Only one endowed with daivi-sampat is fit to receive the knowledge of the Supreme. Accordingly, the last three days of Navaratri are dedicated to worshipping Saraswati, the embodiment of Knowledge. She is depicted as wearing a pure-white sari, which symbolises the illumination of the Supreme Truth. The tenth day is Vijaya Dashami, or the festival of victory, symbolising the moment when Truth dawns within. Thus, the significance of each stage of worship has clear parallels in the different stages of sadhana (spiritual practices): first, negative tendencies need to be controlled; second, virtues need to be ingrained; third, after gaining the necessary mental purity, spiritual knowledge needs to be acquired. Only then will the sadhak (spiritual aspirant) attain spiritual illumination. It is significant that Vijaya Dashami is considered auspicious for mantra initiation; advanced spiritual aspirants are also initiated into Sannyasa (vow of renunciation) on this day. Significance of Navaratri for Householders However, Navaratri is not only significant for spiritual aspirants; it has a message for those who lead a worldly life as well. They should invoke Durga's help to surmount obstacles, pray to Lakshmi to bestow peace and prosperity, and contemplate upon Saraswati in order to gain knowledge. These three ingredients are just as necessary for a full and complete worldly life. In reality, when we pray like this, we are but invoking the Shakti that is within ourselves. Durga, Lakshmi and Saraswati are not different entities, but different facets of the singular Divinity. Some of the spiritual practices associated with Navaratri include fruit and milk fasts, japa (mantra chanting), chanting of hymns dedicated to Devi in Her different forms, prayer, meditation and recitation of sacred texts including the Devi Mahatmya, Sri Lalita Sahasranama and the Durga Saptashati. Ayudha Puja The ninth day is also the day of the Ayudha Puja. The Ayudha Puja is a worship of whatever implements one may use in one's livelihood. On the preceding evening, it is traditional to place these implements on an altar to the Divine. If one can make a conscious effort to see the divine in the tools and objects one uses each day, it will help one to see one's work as an offering to God. It will also help one to maintain constant remembrance of the divine. (In India

it is customary for one to prostrate before the tools one will use before starting one's work each day; this is an expression of gratitude to God for helping one to fulfil one's duties.) Children traditionally place their study books and writing implements on the altar. On this day, no work or study is done, that one might spend the day in contemplation of the Divine. Saraswati Puja and Vidyarambham The tenth day is called Vijaya Dashami. Devotees perform a Saraswati Puja (ceremonial worship) to invoke the blessings of Saraswati. Some devotees also perform pujas dedicated to Durga to mark Her victory over the demon, Mahishasura. At another level, Navaratri also highlights the principles elucidated by the Ramayana. This is hinted at in the other name by which Vijayadashami is known in India, Dussehra. Navaratri, Dussehra And The Ramayana Navaratri highlights the principles elucidated by the Ramayana. This is hinted at in the other name by which Vijaya Dashami is known in India, Dussehra. "Dussehra" is derived from "Dasha-hara," which means "victory over the ten-faced one." This ten-faced being ("Dashamukha") is none other than Ravana, Lord Rama's adversary. His ten heads symbolise the ten senses (five of perception and five of action). Ravana's manifest extrovertedness stands in contrast to Dasharatha, Lord Rama's father, whose name can be taken to mean "one who has controlled his ten senses." That he is father to a Divine Incarnation suggests that only when one is able to subdue all ten senses can one realise the divinity within. In similar allegorical fashion, Sita, Rama's consort, represents the mind. As long as the mind remains wedded to the Self within, so long will bliss ensue. That is why Rama and Sita are depicted as enjoying a harmonious and satisfying relationship, both amidst palatial comforts and the privations of the forest. As soon as the mind withdraws from the Self and turns outwards to worldly objects, bliss ceases, and sorrow follows. In the Ramayana, Sita becomes distracted by a golden deer, actually an asura (demon) in disguise, and starts coveting it. Rama counsels her on its true nature, but Sita remains deaf to his words of wisdom, and insists that he captures it for her. Rama orders Lakshmana to remain with Sita and protect her from danger, while He pursues the deer. As soon as Rama hunts it down, the magical deer treacherously calls out, in Rama's voice, to Lakshmana and Sita for help. Hearing this, Sita is convinced that Rama's life is in danger and tells Lakshmana to hurry to Rama's rescue. Lakshmana, who represents tapas (austerity), recognises that the situation is a trap and tries to advise Sita accordingly. Sita arrogantly rebuffs his explanations and orders him to leave at once. Seeing no other way out, Lakshmana leaves in search of his brother. Before leaving, he draws a line on the ground and warns Sita not to cross the line. This line, the Lakshman rekha, marks the limits of morally permissible behaviour. Because Sita trespasses into forbidden territory, she has to suffer the consequences: she is taken captive by Ravana. Only after this ten-headed egoist gets destroyed, only after the ten senses are controlled, is Sita reunited with Rama.

The story of the Ramayana is relevant to us as well. If we wish to progress spiritually, we have to first make efforts to control the negative tendencies. Only then can we cultivate the positive ones. In the Bhagavad Gita, Lord Krishna enumerates the signs of a Jnani (one who has realised the Self), not because an ordinary person can recognise such signs, but so that we may cultivate those qualities. Likewise, Amma says that we should read stories about Lord Rama so that we may become Rama Himself, that is, imbibe His noble qualities.

Ganesh Chaturthi One of the most anticipated and lively festivals in India, Sri Ganesha Chaturthi is dedicated to the beloved elephant-headed god, Ganesha. Worshipped throughout the world wherever large Indian populations are found, the fervent devotion and colorful celebrations which attend this festival reveal just how vital Ganesha is to the spiritual heartbeat of India. Even though each Hindu deity represents only a few aspects of the one Lord, devotees in India naturally tend to hold dearest one form more than another, for instance maybe Shiva more than Krishna, or Rama more than Kali, etc. However, all easily love and worship Lord Ganesha. He is said to be the remover of obstacles and a bringer of good fortune. Add to this His plump belly and cheerful nature, and its no wonder that everyone adores Him! Therefore, before any worship is offered, or beginning any undertaking whatsoever, Ganesha is propitiated. This is why His image is found in all temples and on all altars. His blessings ensure smooth sailing! As with all of the Hindu deities, the symbolism of Ganesha is multi-layered and profound. He represents Pranava, the seed syllable OM. Just as Ganesha comes first before the other gods, OM comes at the beginning of all other mantras. The symbol for OM even resembles an elephant head! OM represents the Nada, the original substratum of Creation, from which all else arises. That substratum is identical to our essential nature, the Self. Usually depicted riding a mouse (the ego), Ganesha represents the Self in its complete conquest over egoism. He is also depicted holding an ankusha (goad), which represents His Lordship over the entire world. There is a symbolic story that tells of how Ganesha came by His elephant head, and received the honor of being worshipped before all of the other gods. Traditionally held to be Ganeshas birthday, the Chaturthi day itself falls on the 4th day of the bright fortnight of Bhadrapada* (August-September). Then it is proceded over a week of pujas, bhajans and cultural programs. A clay idol of Ganesha is made and worshipped on all of the festival days with prayers and devotional songs. The festivities culminate with the Ganesha Visarjan, where the idol is carried in a procession to the sea, river, or other large body of water, to be ceremonially immersed. The symbolism of this immersion ceremony reveals that at the heart of worship of different deities there remains the profound understanding that all forms are temporary, having both their origin and final destination in the formless Absolute.

Gita Jayanti And The Bhagavad Gita Gita Jayanti marks the anniversary of the day Lord Krishna gave his immortal message to Arjuna on the battlefield of Kurukshetra. The Bhagavad Gita is an exquisite discourse given to Arjuna by Lord Krishna, at the moment when Arjuna faced the most difficult situation of his life. Arjuna was a warrior of high repute; he had power and fame; he was endowed with all the qualities necessary for a man of his position, but when he faced the real challenge of his life, he was unable to meet it on his own. Recognising his own limitations as a human being, he surrendered to Lord Krishna. The Lord gave him instructions on how to live an inspired life, and how to deal with situations in life. It is a profound spiritual teaching, a guide to the Truth. In the Gita, the Lord teaches Arjuna about the immortality of the soul, the nature of the world and the Consciousness illuminating everything. The message of the Gita is not to make us passive idealists, but to help us be active and courageous in life. As Amma says, "It is a celestial song that awakens the sleeping soul." Lord Krishna says: Arjuna, your sorrow is sheer delusion. Wise men do not grieve For the dead nor for the living. If you think that this Self can kill Or think that it can be killed, You do not well understand Reality's subtle ways. You have a right to your actions, But never to your actions' fruits. Act for the action's sake. And do not be attached to inaction .Self-possessed, resolute, act

Without any thought of results, Open to success or failure. The Bhagavad Gita forms a part of the ancient epic poem the Mahabharata, written by Sage Vyasa. The Mahabharata is the longest poem ever written; it is eight times the length of the Iliad and the Odyssey combined! It is the story of the Great War between the Pandavas, who were on the side of Dharma (righteousness) and the Kauravas, who, though relatives of the Pandavas, were an Adharmic or unrighteous people. Sri Krishna first tried to counsel the Kauravas on the right course of action. When they refused to listen, the Lord generously offered the whole land to the Kauravas, save one house for the Pandavas to live in. It was only when the Kauravas swore that they would not give one blade of grass to the Pandavas, that Sri Krishna advised the Pandavas to go to war. He knew that if the Kauravas were allowed to rule, the whole country would be plunged into adharma, chaos, and destruction. The teaching of the Gita takes place right in the middle of the battlefield, between the two armies, just as the war is about to begin. In the Gita, Lord Krishna teaches that spirituality is something we have to live in our day-to-day life - it is for everyone, and is especially applicable to all who want to live life to its fullest potential. In his doubt and confusion, Arjuna reached a state of helplessness. He sought Sri Krishna's guidance and help. It was then that God poured forth His message. When the disciplehood awakened in Arjuna, he became a vessel fit enough to receive spiritual knowledge, and the Lord could correct his attitude. Amma says that it is only when we have surrender that God can shower His Grace upon us. Arjuna was transformed by the teaching that Krishna gave him. Sri Krishna did not change the external situation, but changed the mental attitude of Arjuna. In the battle that followed, Krishna proved that he was a living example of what he had just taught. He was the only one on the battlefield without any weapons, and yet there was a radiant smile on his face throughout. At the end the Pandavas emerged victorious, symbolising the victory of dharma over adharma. The Gita is one of the most beautiful pieces of philosophy ever written. It shines as the beacon light of knowledge, inspiring millions to tread the path of Dharma. About the Gita, Mahatma Gandhi said: "The Gita has been my mother. I lost my mother when I was young, but I never felt the absence of a mother, because I had the Gita with me."

Kumbha Mela A Sea of People at the River of Life The Kumbha Mela has repeatedly been described as the largest congregation of people anywhere in the world coming together for a specific purpose. In 1989, when it was last held in Allahabad, it drew more than 15 million pilgrims. The Kumbha Mela is held alternately in Allahabad, Haridwar, Nashik and Ujjain. The Mela is thus held at each place once every twelve years. Allahabad is noteworthy for its location at the confluence of three sacred rivers: the Ganges, Yamuna and Saraswati. The Saraswati River is now believed to be running underground. The Legend The earliest account of a Kumbha Mela dates from around AD 1500, though the general belief is that the festival goes back to the dawn of the universe. The Kumbha Mela is connected with the legend of the churning of the Ocean of Milk. When the devas (gods) and asuras (demons) churned the Ocean of Milk, many wondrous things came out of it. One of them was a golden pot of amrita, the nectar of immortality. The asuras ran away with the pot, and the devas went in pursuit. During the chase, amrita from the pot spilled out and fell at four places - Allahabad, Haridwar, Nashik and Ujjain. The chase to retrieve the pot of amrita lasted for twelve celestial days, or twelve human years. Hence, the twelve-year intervals of the Mela. The Kumbha Melas are held to coincide with the times when the amrita fell to earth. People try to bathe at the auspicious time and at the precise spots where the amrita fell, in order to obtain punya (spiritual merit). The Rituals In January 2001, the Kumbha Mela. was held under a special conjunction of various planetary positions which occurs only once in 144 years. Acts of charity, the performance of pujas and special homas during the Mela are considered highly meritorious. Pujas, homas, and other spiritual practices like the chanting of mantras have a special significance and were conducted simultaneously at different places at the Kumbha Mela. There are a few specific dates which are particularly auspicious for taking the ritual bath. Of these, three are particularly special, and are designated as the dates of shahi snan, or royal bath. It is called a royal bath because the sadhus will be honoured like kings on these days. On shahi snan days the akharas, or sects of sadhus, lead the way to the bathing ghats. Following them is

a grand procession of decorated elephants and horses, and miles of jostling pilgrims. It is a procession of great fervour, with the people chanting, shouting religious slogans, and singing devotional songs. The number of bathers is highest on these days. People wait for hours for their turn to bathe. Many thousands wait for the most auspicious time when the rush to take a dip is the greatest. Up to two or three million people come to the bathing ghats on shahi snan days. While this number is overwhelming, the number of people who take the holy dip on the main bathing day goes up to ten million

The Origins Of The Festival Of Onam In ancient times, there was an extremely powerful king by the name of Mahabali; he ruled the three worlds. He was a righteous and generous king. King Mahabali's one major flaw, which marred his spiritual stature, was the arrogance he felt when giving in charity to his subjects. He was very proud of the fact that he could give people whatever they wanted. Lord Vishnu decided to bless King Mahabali and make him aware of his fault. The king was holding a grand sacrifice. It was time to give dakshina (offerings) to the Brahmins. At that time the Lord descended in the form of an eight-year-old boy. As usual, the king took pride in offering to fulfil the boy's wish - anything his heart desired would be his. The boy, very small and humble, yet with an air of self-assurance and divine dignity, stated that he simply wanted a place to sit and meditate, just the length covered by him in three strides. The king was astounded; he told the boy that he could have an entire village, even a kingdom of his own, if he wanted. The boy resolutely stated that all he wanted was the land covered by him in three strides. After failing to convince the boy to ask for more, the king accepted the boy's request. In that moment, the small boy grew to magnificent proportions, the size of which no one had ever seen. In his first step, he covered the entire earth; with his second step, he covered the entire heaven and nether-world. Thus, he had nowhere to place his third step. He inquired of King Mahabali where he should place his third step. By this time, the king had recognised that the Lord Himself had taken the form of this wondrous child. He realised now his grave mistake of failing to remember that all of creation and beyond belong to the Lord alone. With bowed head and folded hands, tears of devotion streaming from his eyes, he prayed that Lord place his third step on his head, fervently wanting to surrender his ego at the lotus feet of the Lord. Lord Vishnu, pleased with his surrender, bestowed on him the sovereignty of Sutala, which is said to be more splendorous then Indraloka. The Lord himself served as the doorkeeper at the palace of Mahabali - showing that when the the devotee surrenders fully to the Lord, the Lord gives him everything, even himself.

The Lord is the servant of the true devotee. The Lord granted the king one boon. The king, now in his turn to make a request, asked that once a year he be allowed to visit his dear subjects. The Lord granted this boon, and with this yearly visit we have the festival of Onam. All had prospered during Mahabali's generous reign. His subjects and later their descendants wanted very much to honour him by showing that they are still living happily. During the 10 days of Onam, all the residents of Kerala decorate their homes in a bouquet of springtime to welcome their beloved king. Children pick flowers, decorate their homes and prepare for the grand feast (sadya) that marks the last day of Onam.

Sivaratri Sivaratri, dedicated to Lord Shiva, is celebrated on the moonless night of the month of Phalguna, which is the fourteenth day in the krishnapaksha or dark half. Owing to a special planetary conjunction, spiritual practices done on this day are considered to be especially auspicious and beneficial. There is a reference to this in one of the Puranas, where Shiva himself tells Parvati Devi [the Divine Mother] that this day is particularly dear to him, and that those who perform the prescribed austerities on this day will be freed from all sins. One popular story from the Puranas goes like this: There was once a poor hunter from Varanasi. His name was Suswara. He lived with his wife and child in a small hut. Theirs was a hand-to-mouth existence. Suswara would go to the forest and hunt whatever game came his way, and thus feed his family. One particular day, he caught many small animals and birds, which he put into a sack. Encouraged by the catch, he wandered deeper into the forest in search of more game. Soon darkness set in and he turned to go home. He was a little worried as the forest was infested with dangerous animals. He did not like the idea of spending the night there. Soon it became very dark. Unable to find his way back, Suswara climbed a tree to be safe from the wild animals. Attracted by his scent, animals came lurking under the tree. Hoping to scare them away, Suswara plucked some twigs from the tree and threw them at the animals, but to no avail. Throughout the night the animals kept prowling beneath the tree. Suswara was unable to get even a wink of sleep. He kept vigil throughout the night. He plucked leaves from the tree, which happened to be a bilva tree, and dropped them on the ground. Unknown to Suswara, there was a Shivalinga at the foot of the tree; and so, although he was unaware of it, by dropping the sacred bilva leaves, Suswara was making a sacred offering to the Shivalinga. That night happened to be Shivaratri. So the hunter had unknowingly kept a night-long vigil and worshipped Shiva. According to the Shiva Purana, the Mahashivaratri worship should incorporate six items: offering bilva leaves to the deity after giving it a ceremonial bath, which represents purification of the soul; applying vermilion paste on the linga after bathing it, which represents virtue; offering food, which is conducive to longevity and the gratification of desires; lighting

incense, which yields wealth; lighting an oil lamp, which signifies the attainment of knowledge; and offering betel leaves, which marks satisfaction with worldly pleasures. These six items form an indispensable part of the Mahashivaratri worship, be it a simple ceremony at home or grand temple worship. Significance of the Rituals The story above is an allegory. Just as the hunter sought to kill wild animals, the spiritual seeker tries to overcome lust, anger, greed, infatuation, jealousy and hatred. The jungle is the mind where all these negativities roam about. A spiritual aspirant must kill these "animals" to be free. The name of the hunter was Suswara, which means "one of melodious voice." This indicates the purity of intent and speech, which, in turn, imply a level of mental purity. The hunter was born in Varanasi. Vara refers to the forehead while nasi is the nose. The point where both meet is Varanasi, in other words, the point midway between the eyebrows. This point is also called the ajna chakra and is regarded as a nexus of the three nadis: ida, pingala and sushumna. A spiritual aspirant who concentrates his or her mind on this point gains concentration and gradual control over his senses. The killing of the animals thus indicates control over one's vasanas [latent tendencies]. The bilva tree corresponds to the spinal column. The tree's leaves are special: each stalk has three leaflets. The three leaflets represent the three nadis mentioned above. The climbing of the tree represents the ascent of the kundalini shakti from the muladhara to the ajna chakra. Keeping awake is symbolic of the kind of awareness and oneness of purpose that a spiritual aspirant needs to reach the goal. He cannot afford to be slack even for a moment. Shiva is the Supreme Consciousness that illuminates the three states of waking, dreaming and deep sleep. Offering the threefold bilva leaves to the Shivalinga heralds the return to a level of consciousness beyond the three states, which is the fourth state, turiya. The dawning of that state is consonant with the awakening of the individual. Vishu: The New Year Festival Of Kerala If your first step is wrong, the whole journey will be wrong. World over an emphasis is put on beginnings. Getting off to a good start is essential, as the beginning is the foundation upon which everything that comes after rests. Indian culture, perhaps more than any other, stresses the importance of beginning things properly. The position of the stars and planets is taken into consideration to insure auspicious beginnings, homas are performed and stotrams are chanted to Lord Ganesha in order to remove potential obstacles before the start of any undertaking. Prayers to God are always offered. Even when studying the Upanishads, which declare the only true power to be our own Self, shanti mantras are chanted before beginning each session of study.

Ultimately, all these are ways of humbly admitting our finitude, the limited nature of our efforts, and are a means of supplicating to the Divine for favourable outcome. As Amma says, "Grace alone is the deciding factor." By taking into consideration even subtle nuances beyond our intellectual understanding when we begin a project, we are both showing the sincerity of our effort as well as our faith in the words of the scriptures and the Guru. In Kerala, the start of the Zodiac New Year*when the sun enters into Sidereal Aries, Ashwini nakshatrais celebrated as Vishu. It is said that what one sees when one first opens one's eyes on Vishu morning is an indication of what one can expect in the year to come. Thus on Vishu, effort is made to assure one opens one's eyes before an auspicious image the Vishukkani. While the festival is called "Vishu" only in Kerala, across India festivals sharing the same spiritsuch as Ugadhi in Andhra Pradesh and in Karnataka, Gudi Padwa in Maharashtra, Bihu in Assam and Baisakhi in Punjabare celebrated around the same time of year. The Malayalam word kani literally means "that which is seen first," so "Vishukkani" means "that which is seen first on Vishu." Arranged in the family puja room the night before by the mother in the family, the Vishukkani is a panorama of auspicious items, including images of Lord Vishnu, flowers, fruits and vegetables, clothes and gold coins. Lord Vishnu, the preserver of creation, is the aspect of the Paramatman that is focused upon during Vishu. In jyotish, Indian astrology, Vishnu is seen as the head of Kaala Purusha, the God of Time. As Vishu marks the first day of the Zodiac New Year, it is an appropriate time to offer oblations to Lord Vishnu. Akshatam, a mixture of rice and turmeric, which is divided into halves of husked and unhusked rice, is placed in a special bowl called an uruli. The uruli traditionally is made of panchaloham, an aggregate of five metals. Panchaloham being symbolic of the universe, which is comprised of the five great elementsearth, water, fire, air and space. A nice, well-starched cloth is then pleated fan-like and inserted into a highly polished brass kindi (a spouted puja vessel used for pouring sacred water). The val-kannadi, a special type of mirror with an extremely long and thin handle, often decorated with gold, is also inserted into the kindi. The kindi is then placed in the uruli on top of the rice. Two deepams, which are fashioned from the two halves of a split coconut, are also kept in the uruli. The wicks are made from pieces of starched cloth that are folded into bulbs at the base. These bulbs are placed into the coconut oil that fills the deepams, anchoring the wicks in place. The starch helps the rest of the wick to extend straight upwards so that they will properly burn. The lighting of the deepam welcomes God into our lives and is also symbolic of spiritual knowledgethe remover of the darkness of ignorance.

Goldboth in colour and in coinis central to the Vishukkani. Kanikkonna, a golden-yellow flower associated with Sri Krishna is used liberally throughout the puja room. This flower only blooms when the sun is in its most exalted position astrologicallythe month surrounding Vishu. In the puja room, the flower verily represents the sun itself, the eyes of Lord Vishnu. Gold coins are symbols of monetary affluence, as well as cultural and spiritual wealth, which the elders of the family must share freely with the younger generation. Vishukkaineettam, the distribution of wealth, is another aspect of the festival. It should be given freely and accepted with reverence. On Vishu, the highly affluent families will not only give money to their children but also their neighbours, perhaps the entire village. The Vishukkani will also be laden with gold-coloured fruits and vegetables, such as bananas, jackfruit, golden cucumber, etc. The akshatam, as it is full of turmeric, also is gold in colour, as is the shiny brass of the kindi, the panchaloham and the reflection of the mirror. Last but not least, a spiritual book, such as the Bhagavad-Gita, should be made part of the arrangement. The book is the pramanamthe instrument used for attaining the eternal, nonperishable wisdom of the Rishisas well as a symbol of that knowledge itself. The grandmother or mother who arranges the Vishukkani will sleep in the puja room after she is finished and then, waking during the auspicious hour of the Brahma muhurata (4:00 to 6:00 a.m.), she will light the oil-lamp wicks and take in the auspicious sight. She will then walk to the rooms where the rest of the family is sleeping and wake them. Covering their eyes, she will then lead them to the puja room, where she will allow them to take in the auspicious sight. Upon opening one's eyes, one is overwhelmed with the glorious darshan of the Lord. The mirrorwhich is symbolic of Bhagavati (Devi), not only increases the lustre of the Vishukkani via the reflection it offers, but also shows our own face, reminding us that God is not someone sitting in the heavens upon a golden throne, but the pure consciousness that is our true nature. The mirror also points to the importance of making our mind pure enough to render this truth unadulterated. The Vishukkani is not reserved only for those who come to the puja room, but is taken aroundfor the viewing of the elderly and sick who are perhaps too frail to come to the shrine. It is also brought outside and shown to the family cows. As it is brought to the cowshed, it in fact is on display for the birds, the trees, for all of nature to see. Vishukkani points to a year of abundanceboth spiritually and materially. Food, light, money, knowledgeall should fill our life. Taking in the Vishukkani we should pray that the vision remains with us throughout the year. It is not enough that the joy we take from viewing the Vishukkani comes only to our eyes. It must reflect in our thoughts and in our actions. The auspicious start of the yearwhich has come to us due to the grace of beginning it with a divine visionis not for us alone. It is up to us to spread this love, happiness and hope to the rest of society.

Satyavakya *It is not the Solar New Yearthe day when the sun crosses the equator, heading northwarda common misconception. It is possible that this confusion has arisen due to the fact that in Kerala the Vishu celebration originated about 1,654 years back. At that time, the Solar New Year took place at the same time as the Zodiac New Year. But where the Zodiac New Year is a constant, the Solar New Year is changing at a rate of one degree every 74 years.