A Life of Celebration
Given that the Hindu view is one of identifying oneself with the universe, and the ultimate objective of every individual is the realization of the Bliss that lies within, life is itself seen as a grand celebration.
While a ‘temple’ (devāyatana, devālaya) or ‘centre of pilgrimage’ (tīrtha, tīrtha-kṣetra) represents the Space aspect of celebration, rituals, customs, and festivals represent the aspect of Time. In other words, the temples and pilgrimage centres unite India in space while the festivals and rituals unite India in time. Thus, we see national integration being done with something positive and enriching.
When we undertake a ‘pilgrimage’ (tīrtha-yātrā) to a tīrtha-kṣetra like Kāśī, Ayodhyā, or Mathurā, we travel across a sacred geography. When we visit a grand temple, we feel that we are in a spiritual space. Similarly, when we celebrate a festival like Rāma-navamī or Kṛṣṇa-janmāṣṭamī, we travel back in time to reconnect with the champions of our culture. When we observe a fast every ekādaśī, it is again a function of time; we feel that our day has become purified.
Over the years, temples have become important religio-cultural centres for the Hindus.[1] There are many outstanding temples that stand testimony to the artistic genius and the architectural brilliance of the Indians.
Festivals are broadly classified as vrata (performed at the level of an individual), parva (at the level of the community), and utsava (at the level of society).
Some festivals are seasonal and they help us lead life aligned to nature—and include elements of health, food, art, economy, culture, ecology, and relationships. The major seasonal festivals include: Makara-saṅkrānti, Vasanta-pañcamī, Yugādi, as well as the Vasanta- and Śaran-navarātras.
We have festivals that celebrate the birth of good (e.g. Rāma-navamī, Kṛṣṇa-janmāṣṭamī, Vyāsa-pūrṇimā, Vināyaka-caturthī) and also the destruction of evil (e.g. Vijaya-daśamī, Naraka-caturdaśī/Dīpāvalī). And in addition to this, we celebrate the birthday of gods, sages, and kings.
Some other festivals invoke an episode from the past and help reinforce those cultural values today. For instance, Vaṭa-sāvitrī-vrata reminds us of Sāvitrī’s remarkable courage in saving her husband’s life and the Bhīmeśvara-amāvāsyā brings to our mind Bhīma’s devotion to his wife—he killed Kīcaka and avenged the insult to Draupadī. The festivals of Mahā-śivarātri and Nāga-pañcamī are also connected with episodes from the Purāṇas.
The Svarṇa-gaurī-vrata brings to our mind the lovely relationship between mother (Pārvatī) and child (Gaṇeśa). Rakṣā-bandhan celebrates the bond between brother and sister while Holi is a festival of love. Kukkura-trayodaśī celebrates pets and during Makara-saṅkrānti, cattle are worshipped. Similarly, we worship trees like the aśvattha (peepal) and the vaṭa (banyan) on certain festive days.
Women and men, girls and boys have different roles to play in a festival, as per their disposition and ability. Further, every festival includes a variety of arts and crafts.
In this manner, the festivals help us absorb all the noble values in an atmosphere of fun and frolic.
Values such as harmony, righteousness, courage, tolerance, respect for nature, and respect for the Supreme are hailed in Sanātana-dharma. By its very design, Hinduism accepts other religions and modes of thought. Two mantras from the Ṛg-veda-saṃhitā, the oldest extant composition in the world, will suffice as means of illustration:
May noble thoughts come to us from every side,unchanged, unhindered, undefeated in every way;May the gods always be with us for our gain andour protectors caring for us, ceaseless, every day.[2]
Come together, speak together, let your minds be united, harmonious;as ancient gods unanimous sit down to their appointed share.[3]
Hinduism celebrates the diversity of existence and embraces the world as part of a big family.[4]
[1] We can see a connection between the yajña-śālā (place where the yajñā was performed) seen in Vedic texts and the latter-day devāyatanas and devālayas (temples) that were built.
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vaidika-yajña Tretāgni (sacred fires) Gārhapatya āhavanīya Dakṣiṇā (Pañcāgni) + Sabhya āvasathya
Yūpa-stambha (sacrificial post)
Prāgvaṃśa (the pavilion under which the three sacred fires are kept)
Viśasana (spot for sacrifice) |
devāyatana Tri-bera (icons) Mūla-bera Utsava-bera / Bhoga-bera Bali-bera (Pañca-bera) śayyā-bera Snapana-bera
Dhvaja-stambha (flag-post)
Garbha-gṛha (sanctum sanctorum)
Bali-pīṭha (pedestal for offerings) |
[2] ā no bhadrāḥ kratavo yantu viśvato’dabdhāso aparītāsa udbhidaḥ।
devā no yathā sadamid-vṛdhe asannaprāyuvo rakṣitāro dive-dive॥ —Ṛg-veda-saṃhitā 1.89.1
[3] saṃ gacchadhvaṃ saṃ vadadhvaṃ saṃ vo manāṃsi jānatām।
devā bhāgaṃ yathā pūrve saṃjānānā upāsate॥—Ṛg-veda-saṃhitā 10.191.2
[4] Mahopaniṣad 6.71 (“vasudhaiva kuṭumbakam”)
To be continued.
