Chhath Puja

Etymology

The word chhath denotes the number 6 in Hindi and the festival is celebrated on the sixth day of the Hindu lunar month of Kartik.

The word Chhath is also a compound of two words: "Chah" meaning "six stages", and "Hath" refers to the science of Hath Yog (austerity). The word Chhath refers to the process of consciously obtaining the solar energy through six stages involving the methods of Hath Yog. "Hath" here refers to the austerities such as fasting and standing in water.


History

It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.

In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.

It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.

Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.

Rituals and traditions

Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.

This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.

Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.

The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.

The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.

Four days Of Chhath Puja

* Day 1:

Nahakha (literally, bathe and eat):
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.

* Day 2: Kharna (the day before Chhath):

On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.

* Day 3: Chhath Sanjhiya Arghya (evening offerings):

The day is spent preparing the prasad (offerings) at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.

The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.

The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.

Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.

* Day 4: Parna (the day after Chhath)

Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.

Deepawali : the festival of light

Deepawali starts with Dhanteras.

Dhanteras

The festival of Dhanteras acts as the harbinger heralding the approaching festival of Deepawali. On the day of Dhanteras people clean their houses and in the evening, after lighting lamps, conduct invocation prayers for invoking Goddess Lakshmi (goddess of wealth).

The scriptures mention the divinity called Dhanvantary emerging from the churning of the ocean with a container (kalash) filled with Amrit (drink that confers immortality). Hence the tradition of praying to Lord Yama (god of death) on this day to win his favours (for long life).

It is also believed that the main divinity of Ayur-Vignan (knowledge of life) called Dhnvantary first manifested on this day. Hence the importance attached to this day for the healing profession practising the disciplines of Vaidhya (practitioners of Ayur-Veda). All over India, the Vaidhyas organise joyful celebrations of the annual Dhanvantary festival.

Narak Chaturdashi

Narak Chaturdashi is also known as the small Deepawali. Lord Krishna, who is the bestower of beauty and good looks, is worshiped on this day. Lord Krishna killed the demon Narkasur on this day. It is believed that the observance of vrata (fasting etc) on this day paves the way to heaven.

It is customary to get up early in the morning, massage the body with a mixture of oil, flour and haldi (tumeric) before the daily bath. In the evening, tarpan (act of satisfying by offering oblations of water) is offered to Yamaraj (god of death).

Deepawali (The festival of lights)

Throughout the world all Hindus celebrate Deepawali with great pomp and enthusiasm. This is the great festival honouring Mother Lakshmi (goddess of wealth).

The historic origins of some of the various Hindu festivals revolve around their special significance for each of the four castes. Sravan is primarily a festive month for the Brahmins (priests). Dassera (Vijay Dashmi) is a festival primarily for the Kshatriyas (warriors). Holi is a festival primarily for the Sudras and Deepawali is a festival primarily for the Vaisyas.

These distinctions are not rigid and generally all Hindus participate and celebrate all these festivals.

Swami Dikshananda Saraswati writes

Om asato ma sadgamaya,
Tamaso ma jyotir gamaya,
Mrityor ma amritam gamaya.

Lead us from falsehood to truth; from Darkness to light; from Death to immortality and from Lethargy to Activity.

The essential principle of Vedic culture is eternal, universal and is applicable to the past, present and the future. The alternate for the Vedic culture is Human culture or Universal culture. Where the aspects of human personality are fourfold: there are four goals of life (dharma, artha, kama & moksha); four Yogas (karma yoga, bhakti yoga, raja-yoga and gnana yoga); four Vedas (Rig Veda, Sam Veda, Yajur Veda & Atharva Veda); four ashramas (Brahmacharyashrama, Grahasthashrama, Vanprasthashrama & Sanyasashrama; four Varnas (Brahman, Kshatriya, Vaisya & Sudra); four yugas (Krata yuga, Treta yuga, Dwapar yuga and Kali yuga).

There are also four universally observed parvas (festivals) namely Shravani Upakarma, Vijaydashami, Deepawali and Holi. Parva means a link that joins two things. It is that link on which the skeleton stands. The joints of a man’s skeleton are, therefore, called parvas. It is with the help of these that an individual can stand, can sit, can bend and can lunge. Without these joints man would be stiff and not be able to make any movements. Likewise is the state of nations and societies, the framework of which is based on parvas (festivals). Without these parvas society would have collapsed a long time ago.

These four festivals commence with Upakarma (Raksha-bandhan) and end with Holi. The four festivals are associated with four different goddesses. Raksha-bandhan is associated with Goddess Saraswati (the goddess of education); Vijaydashami with Shakti (goddess of power); Holi with Prasannata (goddess of joy) and Deepawali is associated with Lakshmi (goddess of wealth).

Raksha-bandhan or Shravani is directed at spiritual education, Vijaydashami at military education, Deepawali at economic education and Holi at cultural education of the masses. As long as humanity is not moved with inner satisfaction and joy so long there would exist defects in the imparting of spiritual, economic and cultural education.

According to Vedic culture the message of Asato ma sad gamaya (lead us from falsehood to Truth) through the parva of Shravani; of Mrityorma amritam gamaya (from death to immortality) through the parva of Vijaydashami; of Tamaso ma jyotir gamaya (from darkness to light) through the parva of Deepawali; and of Alasyatma shrama gamaya (from lethargy to activity) through the parva of Holi, is conveyed to the masses.

The message of Deepawali

According to the Vedic culture, the message of Tamaso ma jyotir gamaya (from darkness unto light) is given through the festival of Deepawali to all peoples of the world. During the night of Deepawali the myriads of little clay lamps (dias) seem to silently send forth Deepawali messages: Come let us remove darkness from the face of the earth. This is not the work to be done by one dia or by one individual. It requires collective effort. In the diffusion of light the question of high and low is forgotten. This is the lesson taught by both small and big dias.

The second message of the burning dias is to destroy the difference between rich and poor- the destruction of discrimination based on poverty and wealth. The burning dia, whether in a palatial bungalow or in a grass hut, is a symbol of this unity. The wall of separation based on economic status cannot prevent the penetration and spread of the light of the dia.

The third message of the burning diias of Deepawali is to kindle the extinguished lights of our neighbours. Let us find out what is needed- whether there is a shortage of wick or oil- and just by a little help the neighbour’s lamps can be lit. One dia can light several others. A little charity can bring joy to countless others.

The row of lamps teach yet another lesson and that is of unity as exemplified in Satyam, Shivam Sundaram- Truth, Joy and Beauty.

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. Passersby may thereby be prevented from stumbling on their way to reach their destination.

The lights of the dias on earth beckon the lights in the firmaments to descend upon earth and establish the heavenly kingdom of God for the welfare of the human race.

Feeding empty stomachs, lighting blown-out dias and providing cheer and joy amongst the downtrodden is to enter the true spirit of Deepavali. This is the true prayer to Lakshmi Devi.

Pandurang Shastry Athavle writes

Deepavali is a festival of lights celebrated with fanfare to fill the hearts with joy. Traditionally, the week of the deepavali celebrations coincides with other religious days. It commences with:

1.Dhanteras, 2.Kali Chaudas, 3.Deepavali, 4.Navu-Varsha (new year), 5.Bhai-beej.

The significance of all these five religious days, in short, is as follows:

DHAN TERAS

DHAN TERAS- This is a day on which Lakshmi-poojan (worship of the goddess of wealth) is performed. Sages gave to wealth the status of a holy mother. Wealth is popularly regarded as fickle. A person may well be wealthy today and could be dispossesed tomorrow. However, Lakshmi, the goddess of wealth is not fickle. The fickleness lies in the human mind. The mental attitude of a wealthy person undergoes tremendous change. Wealth gives a feeling of power. When used properly, it can benefit humanity. If misused, it could become a means of exploitation and a cause of misery. If one regards wealth only as a means of personal enjoyment, human morality will deteriorate due to unbridled indulgence.

Rishis teach us to regard wealth as a pious gift from God and as such must be utilised with the utmost respect and discrimination.

The Rishis have further elaborated wealth into four categories:

1. A-LAKSHMI = misused wealth. 2.VITTA-LAKSHMI = selfishly used wealth. 3.LAKSHMI =charitably used wealth. 4.MAHA-LAKSHMI = wealth used for God`s work.

KALI CHAUDAS

KALI CHAUDAS. This day is allotted to the worship of MAHA-kALI or SHAKTI. Shakti is categorised as:

A-SHAKTI = power misused for persecution. 2.SHAKTI = power used for selfish purpose. 3.KALI = power used for protection. 4.MAHA-KALI =power used for God`s work.

2.Kali chaudas is also referred to as Narak-Chaturdashi.

There is legend about a king of Prag-Jyotishpur, named Narkasur. A powerful king who misused power to harass his subjects. Sri Krishna destroyed this devilish and oppressive king on this day. Unjustly imprisoned people celebrated their freedom with friends and family. The citizens celebrated deliverance from Narkasur`s reign by lighting lamps.

NAVU VARSH (Vikram New Year)

This being the first day of a new calendar year (Vikram New Year). On this day new-year resolutions are made. Traditionally, people greet friends and relatives either personally or at the temples where a havan is ceremoniously performed. In these modern times, greetings and well-wishing about health, prosperity and happiness, are exchanged by e-mails, telephonically and by means of attractive and colourful Diwali-cards.

BHAI- BEEJ

BHAI BEEJ is a day on which all married sisters will invite their brothers for meals. The sisters will wish their brothers longevity, health, prosperity and happiness, thereby also renewing their affection.

Thus Deepavali must be understood in its wider context. The festival of lights does not simply mean lighting lamps. Hearts must be enlightened with goodwill for peaceful co-existence with fellow human beings and the rest of creation. Enlightenment (light of knowledge) leads to the dispelling of spiritual ignorance

Swami Shivananda of the Divine Life Society, Rishikesh, wrote:

The illuminations and fireworks, joy and festivities, are to signify the victory of divine forces over those of wickedness. On Deepavali day, triumphant Sri Ram returned to Ayodhya after defeating Ravana, the demon of Lanka. On Deepavali day, we celebrate the marriage of Goddess Lakshmi with Lord Vishnu.

On this day also Lord Krishna killed the demon Narkasur.

On Deepavali day, everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instills charity in the hearts of the people.

In a happy mood of great rejoicing, village folks move about freely, mixing with one another, all enmity being forgotten. They embrace one another with love. Deepavali is a great unifying force. The holy vibrations produced by the greetings of love fill the atmosphere, and are powerful enough to bring about a change of heart in every man and woman in the world.

On Deepavali day, merchants open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated at night. During Deepavali festival is celebrated the Govardhan Puja signifying the Govardhan episode in Sri Krishn`s life, and also anna koot (heap of grains and foods) conveying affluence and prosperity; and feeding the poor on a large scale.

Deepavali--- The festival of lights The light reflected in the individual mind is the soul. The light reflected in the cosmic mind is the universal spirit. The microcosm and the macrocosm. Beyond both the individual and the cosmic is the one light of infinite spirit beyond name and form. The infinite consciousness is beyond all form and beyond all personality. This is the ultimate Reality.

For the ultimate Reality of infinite inner Consciousness, the
best symbol is light. The light of lights, the self-luminous inner light of the self is ever shining steadily in the chamber of your heart. Sit still, close the eyes, withdraw the senses. Fix the mind on this Supreme light and enjoy the real Deepavali, by attaining inner illumination. Wake up from the slumber of ignorance through meditation and self inquiry. Realise the constant and eternal light of the soul.

"The self is self luminous being pure Consciousness. The cognition of all objects arises from the light of pure Consciousness." -Brhadaranyaka Upanishad

May we attain perfect inner illumination. May the Supreme light of lights enlighten our understanding. May we attain the inexhaustible spiritual wealth of the eternal, all pervading Self. May we all prosper gloriously on the material as well as on the spiritual planes.