Raksha Bandhan or Rakhi is a widely celebrated yearly Hindu festival, in India, in the month of “Shravan”- a month believed to be one of the holiest months in the year, according to the Hindu calendar. This festival is observed on the last day of the Hindu Lunar calendar which usually falls in August.

Since ‘Purnima” refers to a” full moon” in Sanskrit, Raksha Bandhan is also known as “Rakhi Purnima” as it is celebrated on a full moon day. Though celebrated commonly in North India, Raksha Bandhan is a ritual familiar to the whole of India, Nepal and the Indian subcontinent.

The term “Raksha” literally means protection and “Bandhan” means a bond, therefore – A bond of protection. On this day, sisters tie an amulet or a thread which they call Rakhi around their brothers’ wrist to form a knot, which is symbolic of a bond. The brothers in return pledge to protect and honour their sisters. The sisters along with this commitment also receive gifts from their brothers.

The expression “Raksha Bandhan” until the mid twentieth century was used for another such festival, also observed on the same day, in which a priest would tie an amulet, thread or charm on the devotee’s wrist and received money in return. The existence of this custom is also evident in the ancient Hindu texts of the “Bhavishya Purana”, in the chapter of “Uttara Parva”, where Lord Krishna narrates to Yudhisthira of having a ritual, in which he has a raksha (a thread of protection) tied to his right wrist, by a priest or the “rajpurohit” on the day of “purnima”- a full moon day, in the month of Shravan. This custom is still prevalent in some parts of India.

Origin of Raksha Bandhan

The origin of Raksha Bandhan is attributed to the numerous Hindu mythologies. The various stories related to this festival are as described below:

Lord Krishna and Draupadi

According to the the ancient legend of Mahabharata, during the battle between Lord Krishna and Shishupala, Lord Krishna hurt his finger while releasing the “Sudershan chakra”, the celestial wheel, to behead Shishupala. Draupadi, the wife of the “Pandavas” tore a piece of her saree and tied it around Lord Krishna’s finger to stop the bleeding.

 Lord Krishna was immensely touched by this gesture and vowed to protect Draupadi against all odds. One such incident when Lord Krishna protects the honour of Draupadi is when “Dushashana” one of the “Kauravas” attempts to disrobe her publically in the centre of a court room, after the “Pandavas” lose a game of dice against “Kauravas”. Lord Krishna with his powers continuously increases the length of her saree hence making it impossible to disrobe her.

King Bali and Goddess Laxmi

Based on an anecdote in the “Bhagavata Purana” and “Vishnu Purana”, when Lord Vishnu wins the three Worlds, “Aakash Lok” (Heaven), “Prithvi Lok” (Earth) and “Paatal Lok (Underworld), from the Demon King Bali, Bali requests Lord Vishnu to stay with him in his palace. Since Bali was Lord Vishnu’s ardent devotee, Lord Vishnu agrees to this and starts living in Bali’s palace with Goddess Laxmi.

Goddess Laxmi however was not willing to stay there nor was she fond of the friendship that was developing between Lord Vishnu and Bali. She therefore disguises as a Brahmin woman and goes to Bali and seeks protection in his palace till her husband returns. Bali being a generous King, accepts her request. On the occasion of Shravana Purnima also Rakhi purnima, other name for Raksha Badhan, Goddess Laxmi seeking the right opportunity ties an amulet or “Rakhi” around Balis’s wrist. Bali overjoyed by this, offers to give any gift she asks for, in return.

Goddess Laxmi then reveals her true identity and asks Bali to let Lord Vishnu return to Vaikuntha, Lord Vishnu’s abode. Bali grants her wish on the condition that Lord Vishnu and Goddess Laxmi visit him every year and have a meal with him. Hence, it is believed that inspired by this, the sisters visit their brothers on Raksha Bandhan (Shravana Purnima) and have a meal with them.

Santoshi Maa

When Lord Ganesha’s sons, Shubha (also known as Tsema) and Labha see Lord Ganesha’s sister tying a Rakhi on his wrist, they demanded a sister for Raksha Bandhan, as they did not have one. Lord Ganesha after much coaxing by his sons, wives and Sage Narada then created a little girl from the divine flames, believed to have emerged from his two wives Riddhi and Siddhi, who then tied Rakhi around Subha and Labha’s wrist. The little girl received jaggery and chickpeas in return and seemed to be satisfied with these gifts and did not demand for anything else. Hence she was named Santoshi, since “Santosh” means satisfaction. She later came to be known as Santoshi Maa.

Yama and Yamuna

There are a number of versions of this legend. On account of the “Shiv Puranas”, when Yama becomes the God of Death and is sent to the Underworld, his sister Yamuna weeps in grief of their separation. She mourns in despair until the Gods decide to create “night” and turn her into Yamini or the Goddess of Night. It is said, since the beginning of creation, there was only daytime, hence, Yamuna could not understand the lapse of time since Yama’s separation from her. It was only after the God’s created the night, separating two days, that Yamuna could differentiate and understand that time was passing, hence slowly recovering from the sorrow.

It is said that her tears for her brother became the River Yamuna. It is believed that Yama did not visit Yamuna for twelve years till Yamuna sought solace in Ganga, the Goddess of the River Ganga, who in turn reminded Yama to visit his sister.

When Yama visits Yamuna, Yamuna exhilarated, welcomes him with a feast. Yama overjoyed, decided to reciprocate this gesture with a gift of her choice. To this Yamuna expressed her desires to meet him again. Yama, moved by this, agreed and also made Yamuna (Yamuna River) immortal. This legend forms a basis for other festivals in India which also celebrates the affection between a brother and sister, such as “Bhai-Duj” typically in the months of October or November around the time of Diwali.

According to another version of this legend, it is said that, every “Shravan Purnima”, Yamuna tied a sacred thread around Yama’s wrist. Yama touched by the serenity of this custom announced that whoever promises to protect his sister and gets a Rakhi tied by her would become immortal. Henceforth, from then onwards, this tradition has been said to be observed till today.

Indra dev and Sachi

As per an account of the “Bhavisya Purana”, there was a vicious battle between the Gods and the Demons. King of Gods, Lord Indra- God of rain and thunder, who was fighting against the Demons, was facing tough resistance from the Demon King, Bali. The war had prolonged and had not reached a conclusion. Seeing this, it is said that Sachi or Indrani, wife of Lord Indra approached Lord Vishnu who gave her a holy bracelet. She tied this around Lord Indra’s wrist. Indra finally defeats the Demons and wins back the “Amaravati”- A sacred city in the Heavenly Kingdom of “Indraloka”. These holy threads were amulets used by women in prayers and tied to the husbands’ preparing for war in hopes of keeping them safe, thus, not limiting these threads only between siblings.

Historical Evidence of Raksha Bandhan

 

Rani Karnavati and Emperor Humayun  

The story of Rani Karnavati and Emperor Humayun plays a significant role in the evidence of Raksha Bandhan in history. Karnavati was a widowed queen of Rana Sangha, King of Chittorgarh, capital of Mewar Kingdom. Rani/Queen Karnavati was believed to be as fierce a leader as her husband. Bahadur Shah the King of Gujarat attacked Mewar. Karnavati defended her kingdom with a small army until they were outnumbered.

During this time, Karnavati sent a Rakhi to Humayun, the Mughal emperor, pleading for protection of her dignity. The Mughal Emperor, who was on Bengal’s invasion at that time, left the campaign midway and immediately rushed to Rani Karnavati’s assistance.

On reaching, he learnt that it had been late. Karnavati along with the other noble ladies had commited “Jauhar”, an act of mass self immolation in order to avoid capture, abuse and rape by foreign invaders, in the face of unavoidable defeat. Later, Humayun avenged Karnavati’s death by capturing Mandu from Bahadur Shah.

 

King Porus and Roxana

Roxana, the queen of Alexander the Great, the Greek conqueror, is said to have sent a sacred thread to King Porus or Purushotama, a famous Indian King, when Alexander invaded India. Along with the thread she requested King Porus not to harm Alexander in the battlefield. Honouring this request, King Porus refused to fight and kill Alexander, though it is believed Porus gave Alexander the toughest battle of his life. Porus eventually lost the Battle of River Hydaspes (now River Jhelum) but won him Alexander’s respect. He thus became a loyal satrap- a viceroy to King Alexander and served his kingdom even after Alexander’s death.

Rabridanath Tagore and Bengal Partition

In an effort to mitigate the Divide and Rule policy of the British Government of India, Rabindranath Tagore came up with an idea to oppose this decision to partition Bengal. He organized a rally where he tied Rakhis to the passerby after that he proceeded to enter the mosques and tied Rakhis to the “maulvis , the muslim priests without any resistance, whatsoever. This act of tying Rakhis to the passerby and the “maulvis” was symbolic of the poet’s resistance against the British Empire in a subtle and non violent way. Post Tagore’s move, Hindus and Muslims alike, thronged different parts of Kolkata, Dhaka and Sylhet and tied Rakhis to one another therefore symbolising a bond of protection and eternal unity between them.

Roots of Raksha Bandhan in Exogamy

In the past, people specially north Indians, strongly practised territorial or village exogamy. In other words, their women were not married in their immediate village of birth, but were, married to a person residing in a different village. This practice had its benefits. Firstly, this would avoid incest among the Hindus, which is widely taboo and prohibited. On the other hand, this practice of exogamy prevented in breeding, made a family stronger, further adding to man power and kinship with another village.

However, as an age old custom, the parents of the bride could not visit their daughter once she was married and was sent to her in-laws. Here, the newly married wife could also affirm her relationship, with the village resident brothers, by tying Rakhi around their wrists. This relationship would protect and defend the newly married women in trying times and also provide comfort to the bride starting a different life in a completely new village.

In her natal home, the parents, since they could not see or visit their married daughters, had the tradition of Raksha Bandhan to make sure that they see their loved ones, at least once a year. In this tradition, the sibling of the married woman could visit them, sometimes, even escorting her to her parents’ home for the occasion of Raksha Bandhan. Usually, the newly married wives would visit their maternal home a few days or weeks before Raksha Bandhan and stay there till Rakhi was over. Hence, Raksha Bandhan not just strengthened the bond between siblings, but, also served as a respite for parents longing to see their daughters after marrying her off to another home, in a different village. On closer inspection, we see among many Indian communities, there isn’t a well defined mother’s day or father’s day, but, there is a special day dedicated to the bond of a brother and sister, “Raksha Bandhan”. It has not just transcended the many cultures and centuries but also evolved along with the changing times.

Raksha Bandhan as practised in different regions and communities

India is a country comprising of different communities with their unique culture and traditions. Analogous to this diversity, Raksha Bandhan day, is celebrated in their own unique and special way by these communities.

Maharashtra:  

We have the Koli community in this coastal state. This ethnic group, primarily, is a fisherman community and they celebrate Raksha Bandhan, along with their “Narali Purnima” or the Coconut Day festival. During this day, the girls tie Rakhi around the wrist of their brothers. Simultaneously, on the same day, the Kolis offer prayers to Lord Varuna or the Hindu God of Sea. Coconuts are also tossed in the sea, to invoke the blessings of Lord Varuna, on this day and it is widely believed, that on appeasing the God of Sea, they would be rewarded with prosperity and wealth.

Haryana:

Among the people of Haryana, this day of Raksha Bandhan is celebrated along with their festival of Salono. Salona is a festival where the local priests tie amulets o the wrists of the devotees and disciples. It is the festival to ward off evil and seek protection. This protection of the people is symbolized by the priests tying amulets, to the people and similarly along side, this celebration, sisters tie Rakhi to their brothers. They also place shoots of barley behind their brother’s ears.

West Bengal and Odisha:

Raksha Bandhan is also known as “Jhulan Purnima”, in the state of West Bengal and Odisha. On this day, people offer their prayers to Lord Krishna and Radha. They make elaborate arrangements for this day and pay their respects to Lord Krishna and Radha. Sisters tie Rakhi to heir brothers and seek their protection, similiarly, everyone partakes in the festival, praying to Lord Krishna and Radha, asking for their protection and a better life ahead.

North India:

In the north Indian regions of Jammu, this day of Raksha Bandhan and the immediate days preceding this festival, numerous kites are flown, making the skyline look beautiful. People usually buy colourful kites and strings to mark this occasion. It is a spectacular site to see the skyline, adorned with colourful kites on the day of Raksha Bandhan, making this day special and unique in their own creative way.

Raksha Bandhan as celebrated in Nepal

In Nepal, among the Brahmins, Raksha Bandhan is also referred to as “Janai Purnima” or “Rishitarpani”. The Brahmins tie a sacred thread around their chests which is also called “Janai” in colloquial terms. During Raksha Bandhan, the Brahmins replace their “Janai” or sacred threads.

This day is also celebrated among the other casts and Buddhists in the country of Nepal. The girls/ women tie Rakhi around the wrists of their brothers, fathers or husbands, as a token of love, respect and protection. In return, the women are given gifts including chocolates, ornaments or money. It is considered an auspicious day among the Nepalese and the Buddhists. The entire day is dedicated to the different cultures and traditions, focussing around the tying of Rakhi and its significance.

Raksha Bandhan among the Jains and Sikhs

Raksha Bandhan is also celebrated among the Jains. On this day the Jain priests perform their rituals and then distribute the ceremonial threads among the devotees. This is seen as a sign of good luck and protection from evil by the devotees. The Sikhs also follow this tradition and the women tie this sacred thread or Rakhi to their brothers as a token of appreciation. The brothers promise protection and affection to their sisters, on this day of Raksha Bandhan which is commonly known as “Rakhandri” or “Rakhari” among the Sikhs.

Raksha Bandhan in modern times

As society disintegrated, Raksha Bandhan too evolved along the same lines. The Indian Society was no longer concentrated in small villages or towns, as we moved forward. With the advent of the modern age, especially the Industrial revolution a large number of the rural population migrated to the big cities in search of jobs and a better life. This further leads to the disintegration of the age old joint Hindu families, giving way, to the more adaptable and pragmatic nuclear families.

A nuclear family comprising of the parents and the children, was more practical and sustainable in the new world. In this scenario, Raksha Bandhan was, like many other occasions deemed to be more of a symbolic day. However, on the contrary, this day evolved not jus as a symbolic occasion, but as a day meaningful with its own traditions and rituals.

During this day, in the modern world, a sister ties Rakhi, an amulet or a piece of good luck charm around their brother’s wrist. This amulet or Rakhi comes in different shapes, sizes, colours and designs. This Rakhi is symbolic of the relationship between a brother and a sister and denotes companionship and respect.

The brother, after having had his wrist covered with a Rakhi is obliged to care and protect his sister till his last breath. In return for this Rakhi, the brother provides respect, companionship, love and protection for his sister. It is important to note here that among many cultures and communities during Raksha Bandhan day, some women tie Rakhi to their fathers and also to their husbands. This is in no way aimed at diluting the spirit of Rakhi, but, it further solidifies the idea, that a Rakhi is the symbol of love and respect. A woman, therefore, ties Rakhi to whoever she deems worthy of being her protector and close to her.

In 2018, a prominent BJP leader Bukkal Nawab further proposed the idea of tying Rakhis, to cows on the day of Raksha Bandhan. In a festival held in Kubiaghat, in Lucknow, people performed “Gau puja” or the worshipping of cows, and then tied Rakhi to cows. This move was also executed as an act of strengthening the bond between man and cow, which is considered a sacred animal in India. Furthermore, it was also aimed at humanitarian approach towards raising awareness against cow-slaughter, on this auspicious day.

Raksha Bandhan outside blood relationships

A Rakhi or the ceremonial thread, has grown out of the limitations of blood relationships in our times. With the advent of the Industrial Revolution, women no longer are confined to their homes. As, the standard of living and expenses have gone up, it is no longer viable for the husband to be the sole bread winner of the family. Hence, the modern woman shares equal burden of the house hold expenses with her husband.

In this, the woman has multiple relationships outside her immediate family and her in-laws. She has co-workers and friends in her work place and social life. The woman, sometimes, deems it suitable to tie Rakhi to these men who aren’t immediately related to her. This voluntary establishment of relationship has an equal significance, on Raksha Bandhan day, as is any other brother and sister relationship.

It is symbolic of the fact that from here on, this person is important in the woman’s life as a brother and a protector.

Furthermore, as the social lives are ever widening, the social acquaintances are gaining mileage and importance. Right from school, we come to know and get closer to individuals on many different levels. Rakhi, hence, is also tied by girls of different age groups to people she might have met in schools, colleges or through her social circle. This voluntary relationship of tying Rakhi on Raksha Bandhan, solidifies the relationship between two individuals who may otherwise, have had a casual relationship outside of this ritual.

This voluntary tying of Rakhi has gained social acceptance as much as it is considered sacred between a blood related, brother and sister. This trend not just outweighs the immediate family or communal tradition, but, it is practised among members of different communities and religion. For instance, a woman may tie Rakhi to someone outside her cast, creed or religion and the significance of this day, is no more diluted. Nowadays, it is common practice for a Hindu woman to tie Rakhi, to a man, belonging to the Muslim community if she considers him a brother and is still socially acceptable. Therefore, we can also say that Raksha Bandhan has not just transcended time but also, caste, creed and religion.

Portrayal of Rakhi in the Indian media and its Commercialization

Bollywood since its inception has been an intrinsic path of the Indian Culture. The movies have usually dramatized the social and political lives of the community and it has been consumed by the general masses with great enthusiasm. Raksha Bandhan or Rakhi has found its niche in this media too. Numerous movies have been made mentioning the tradition of Rakhi. Be it the old films or the new ones, we have all been fed with songs and sequences, potraying the tradition of Raksha Bandhan. This has furthered this tradition of Rakhi and also helped in commercializing this age old tradition.

Nowadays, we see multinational companies manufacturing customised greeting cards, chocolates and gifts specially for Raksha Bandhan. The gifts are in adherence to this tradition. It is a lucrative business at the least. The Rakhis too, have undergone numerous makeovers, to keep up with the changing times. For instance, threre are Rakhis for kids, ranging from popular cartoon characters, like Tom and Jerry and Chota Bheem to high end kids’ toys like Barbie. Not just this, the women have a plethora of options when it comes to choosing Rakhis for their loved ones.

From the humble Rakhi used traditionally, to the expensive “avatar” of this simple thread of charm, the Rakhi has come a long way. The ones wearing the Rakhi too have a vast amount of options, when it comes to giving gifts to their loved ones.

There are greeting cards for Rakhi which helps them express their gratitude in a glamorous way and multiple options of sweets and chocolates packaged especially for this occasion.

In conclusion we can say that Rakhi or Raksha Bandhan has evolved and surpassed its humble beginnings, but, has gained a universal appeal of sorts. Rightfully so too, it is the festival that celebrates the relationship between two human beings, it celebrates love, protection and care. It can be said, to be one of the keystones, which also emphasizes and accentuates our characteristics as a social animal. Hence Raksha Bandhan, with all its history, symbolism, evolution and significance is here to stay as a cosmopolitan symbol of love and respect between two individuals in the modern world.

Guru Purnima: It’s origins and a concise background

The honing of a person’s skill, be it in any field is always led to fruition by the skills taught to be an individual, by a teacher. Among Hindus, the word “Guru” embodies this persona of a wise and learned teacher to the fullest extent. The word “Guru” is derived from the amalgamation of the Sanskrit words “Gu” and “Ru”. “Gu” meaning darkness or ignorance and “Ru” meaning the extinguisher of darkness or ignorance.

The sacred texts of many religions emphasize on the importance of being one with the supreme God or creator. The prime purpose of our lives, envisioned as, choosing the path to break free from the cycle of life and death. To detach oneself from “maya” or the illusion of the world. This life that we have is considered temporary, or at least our physical form which will turn to dust eventually. Hence the holy books, scriptures and Vedas usually emphasize on the essential need of liberating the spirit, from this cycle.

Many chapters in these books are dedicated in fulfilling the idea of “moksha”, primarily meaning, the liberation of the soul. It further solidifies the idea of not being born again, consequentially, not having to die again too.

This is not as easy as it may sound and one of the most important aspects of the journey to a person’s enlightenment is considered the “Guru”. The person who leads us away from the darkness and shows us the light. It has been mentioned in the Holy Scriptures and books that to come to a full circle in life, from darkness to light, a “Guru” is indispensable.

Among the Hindus, the disciple offers “Arpana” to his or her “Guru”. This “Arpana” is the offering of a student for the selfless love and wisdom a disciple receives from the “Guru”. This act of offering “Arpana” to the “Guru” is the paying of homage to a great teacher without asking for anything in return, with a single pure intention.

In the Hindu texts such as the Bhagvad Gita specific chapters and lines are mentioned, so as to let us comprehend and follow the procedures in offering “Arpana”, to the “Guru”. This “Arpana” with the purest of intentions are believed to bring us closer to the Supreme Being in our quest for breaking the rigmarole of life and death.

Today, we still chant these “slokas” or verses in Guru Purnima and pay our respects to the great teachers or “gurus” who have helped us conquer our darkness and see the light. Hindus, chant the “Guru Gayatri Mantra” a specific “mantra” or incantation for the “Guru”.

During this day people also offer garlands and flowers to their “Guru”- living or dead and offer “Naivedyam”, which is basically yellow coloured food, such as saffron rice or any other preparation with yellow dal, pumpkins, oranges or yellow sweets.

Among the Hindus, the place of the “Guru” in our physical form is said to be in between the forehead. This area, where we also apply the “tika” or “tilak” is called “Ajnachakra”. During Guru Purnima this area or “Ajnachakra”is believed to be more powerful, hence some people also concentrate and meditate on this. They contemplate the form of their “Guru” or “Guru Tattva” on this area twice a day for about fifteen minutes each. “Guru Tattva here means the ability of a person to differentiate between right and wrong, or to understand the importance of the light disambiguating the darkness.

A person contemplates their “Guru” or “Guru Tattva” especially on Guru Purnima as a reverence and oddity to the great teachers who have left an undeniable mark on humanity, and shown the path and light to many souls who are lost, wandering in the dark.

Guru Purnima also known as “Vyasa Purnima”

Guru Purnima  or in the yogic circles, known as “Vyasa Purnima” is celebrated around the month of June and July, on a full moon night, which is also known as “Purnima”. This period in a year is also known as “Ashadha” in the Hindu calendar of India. This timeline or the auspicious occasion of Guru Purnima also celebrates the birthday of “Ved Vyasa”, hence the term “Vyasa Purnima”.

Celebrated by the Hindus, Jains and the Buddhists alike, Guru Purnima celebrates the wise men and women, the teachers who help to make this world a better place to live in.

Vyasa Purnima or Guru Purnima in the context of the sage Vyasa is not just a celebration of his birthday, but, it is also said to be the day he started his works on “Brahma Sutras” on, “Ashada Sudha Padiami”, which ends on Guru Purnima. “Ashada Sudha Padiami” is thus recited on this day, celebrating the great sage on his timeless works and teachings.

Humanity or Mankind, would be nothing more than mere savages scavenging for their next meal, had it not been for these wise teachers or “gurus” contemplating life and its mysteries and imparting this knowledge to the rest of the world, without asking for anything in return. Guru Purnima or Vyasa Purnima, therefore, celebrates these men and women who have given so much to humanity and made the world a better place. Due credit could also be given to Mahatma Gandhi for reviving this tradition, in honor of his “Guru” Shrimad Raj Chandra.

Spiritualism and its place in Guru Purnima

This auspicious day of Guru Purnima is believed to be the day when the spiritual principle of the “Gurus” is more potent. Since time immemorial, a human being’s stepping stone to being an enlightened individual is considered their “Guru”. Hence, we could imagine the weight of this festival among the scholars, academics and anyone looking to thanks their mentors and people who have influenced or taught them, in more ways than one.

Celebration by the Buddhists

The teachings of Lord Buddha, the “Enlightened One”, his advocacy of the middle path, inculcated by his followers and disciples have led them to celebrate and honor him on this special day.

The Eight Precepts of the Buddhists

The Buddhists have eight precepts which generally include:

1. Refrain from taking lives
2. Refrain from stealing
3. Avoiding speech which might directly or indirectly hurt another being or beings
4. Abstinence from alcohol and drugs
5. Abstinence from sexual pleasure
6. Avoidance at eating at the wrong time or overeating
7. Keeping oneself away from entertainment in any form; and
8. Staying simple and low key, thereby keeping oneself away from wearing luxurious and fancy adornments or belongings

These eight precepts are religiously adhered to by the monks and disciples on Guru Purnima as a tribute to their Guru, Lord Buddha. This adherence to the eight precepts is called “Uposatha”. Since this occasion is also said to mark the beginning of the rainy season, the Buddhist monks usually stay in the same place or a monastery, meditating and offering reverences to their Guru Lord Buddha. Many Buddhist followers also refrain from luxuries and habits such as smoking, drinking, gambling or eating meat during this festival and follow a pious routine. It is also on this day that Lord Buddha is said to have given his first sermon in Sarnath in Uttar Pradesh.

However, the Hindus, follow the yogic path or tradition. According to them this day primarily marks the celebration of the first Guru or “Adi Guru” Lord Shiva. But, no matter what the connotation of this day, among the Hindus and Buddhists, the core ideology remains the same. Guru Purnima is the celebration of the “Guru-Shishya” tradition prevalent in the human society, since times way before we could imagine.

Lord Shiva or “Adi Guru”

Guru Purnima as mentioned before marks the day Lord Shiva became the first Guru or “Adi Guru”. On closer inspection it is mentioned that Lord Shiva appeared on the upper regions of the Himalayas, some fifteen thousand years ago. There, a large number of people gathered to see this extraordinary presence. Lord Shiva, is not said to have exhibited any signs of life in his incarnation here, but only tears of ecstasy streaming down his eyes, intermittently.

The people stood in awe, but gradually the crowd started getting thinner, eventually leaving only seven men behind. These seven men, awestruck and enchanted, wanted to know, what joy this immense being felt? And what caused him this state of calm and enlightenment? It is said, that on being asked for his guidance in attaining enlightenment, Lord Shiva gradually opened his eyes and gave them the preparatory lessons and closed his eyes.

These seven individuals eager to attain the knowledge and wisdom of this mystical being practised the initial words of wisdom and stayed there, waiting to learn more from the Lord. They stayed there for years and decades until after eighty four years of “Sadhana” or deep meditation and perseverance, Lord Shiva, finally gave into their persuasion and offered his teachings. The seven yogis, as they came to be known later, inculcated Shiva’s teachings and hence they proved that, with “Guru” a human being could evolve mentally, physically and spiritually.

It was on this full moon day, that the first Guru or Lord Shiva decided to turn mere mortals into the “Saptarishi” and it is also on a full moon night when we celebrate Guru Purnima, in reverence of the “Adi Guru” or the first teacher- Lord Shiva. To put this lore into perspective, these “Saptarishis” became the seven foundation stones of yoga which is still prevalent and widely practised today.

Although the yogic practice of celebrating Guru Purnima is quite the tale of a bygone era , saints, monks and ascetics offer their prayers, gratitude and respect to their Guru or teacher, still to this day. This celebration is also ingrained in the ancient “Guru-Shishya parampara” or the teacher and student traditions of the old world.

Guru Purnima among the “Sadhus”

The “sadhus” or the monks who have given up on all worldly comforts, usually celebrate this auspicious occasion for more than a month, sometimes extending up to four months. During this time, they usually stay in an isolated place, sometimes, even involving in diffusing wisdom and enlightenment to the people who are interested and gather around them.

Jainism and Guru Purnima

The Jains following this tradition of Guru Purnima mark this time as the day Mahavira made Indrabhuti Gautam his first disciple. Mahavira is said to be the twenty fourth “tirthankara”, a Sanskrit word meaning the Saviour or the spiritual teacher of the righteous path. The Jains consider a “tirthankara” to be, someone, who is beyond the control of life and death.  Mahavira the twenty fourth “tirthankara” was also said to have attained “Kaivalya”. “Kaivalya” meaning the detachment from this World and its illusions.

In other words, breaking free from the Life and Death of a mortal being and attaining “moksha” or nirvana. It is after attaining, “kaivalya”, Mahavira made Indrabhuti Gautam his chief disciple, also known as “Ganadhara”. Once he was the Guru of Indrabhuti Gautam, later known as Gutam Swami, Mahavira became a “Treenok Guha” . Guru Purnima is therefore referred to as “Guha Purnima” among the Jains which they celebrate in reverence to their “Treenok Guha” or Mahavira.

Vyasa Purnima as celebrated in Nepal

Guru Purnima is widely celebrated in India, Bhutan and Nepal, especially among the Jains, Hindus and Buddhists. In Nepal, this day is celebrated as teacher’s day. It is usually observed along the lines of a normal teacher’s day celebration. The students garland their teachers, showering them with much fanfare and gifts. Among the citizens of Nepal, Guru Purnima marks an important day where they take the opportunity to thank their teachers and express their gratitude and reverence, in the form of accolades, gifts and verbal appreciation.

Indian students and the importance of this festival

Among the Indian academics, regardless of their fields of expertise or their religion, this day is observed by organizing programmes aimed at expressing gratitude for their teachers, past and present. Students organize musical programmes, recitation of poems and offer their teachers, gifts, as a token of appreciation for their teachers or “gurus”. Guru Purnima, thus is a day for the students to make their teachers feel special and loved. Not just the teachers, children usually give gifts to their parents or spend quality time with them. Hence we can say that this day is observed as an occasion of respect and appreciation not just for our teachers and “gurus”, but also for our parents, from whom a child imbibes, numerous essential characteristics in life.

Guru Purnima according to the Yogic Tradition

Unlike many of the festivals and occasions, where a devotee or disciple prays and offers his services expecting some monetary or health gains, Guru Purnima is celebrated only as a token of reverence and gratitude, to ones teachers or “gurus” without expecting anything in return.

According to the yogic tradition in Hinduism, there are three types of Yoga, namely;

1. Janana Yoga
2. Bhakti Yoga; and
3. Karma Yoga

These three paths are considered the corner stone for the spiritual liberation of a being, in other words the freedom of the human spirit from the cycle of life and death. “Janana Yoga” basically implies the path of knowledge for an individual, whereas, “Bhakti Yoga” refers to the devotion or love of an individual towards their Gods or Goddesses. Lastly “Karma Yoga” is the commitment of doing good deeds without expecting anything in return and it is this yoga or virtue that Guru Purnima is solely based upon. The act of showing gratitude to ones “Guru” without asking or praying for anything in return.

“Guru Brahma, Guru Vishnu, Guru Devo  Maheshwara, Guru Sakshat Para Brahma, Tasmai Shree Guru Dev Namaha” . A “mantra” most commonly chanted on this occasion aptly sums up this day. In this, the first line “Guru Brahma” implying that Guru is the sole creator. As in Hindu mythology, Lord Brahma, the oldest of the three siblings, is considered the creator of the world.

“Guru Vishnu” means that Guru or the teacher is the preserver and protector, like Lord Vishnu. “Guru Devo Maheshwara” referring to Guru as “Maheshwara” commonly known as Lord Shiva and like him, Guru is also seen as the destroyer.

Finally Guru is seen as “Para Brahma”. “Para Brahma” according to the Hindus is considered to be the supreme being and Guru in this context, is said to be the Supreme Being, Himself.

“Tasmai Shree Guru Dev Namaha” eventually paying our respects and tribute to the Supreme Being, Guru, who is also considered above and beyond everyone.

Long before the modern society or the civilizations before us, the “Guru-Shishya” tradition was an intrinsic part of the Hindu society. A “shishya” or the student, not just met the Guru for a few hours  to get education, but, practically lived with his or her Guru for extensive periods of time, until the Guru deemed it fit for the student and erudite man or woman, ready to face the world. After all the knowledge and wisdom was imparted to the “shishya” the Guru received, “Guru Dakshina” from the student as a thanksgiving.

“Guru Dakshina” in other words, was anything that a Guru would ask his “shishya” as a token of reverence and acceptance of the fact that the education of the student was complete. There are tales, myths and folklores of students going to any extent while fulfilling this tradition of “Guru Dakshina”. It also highlights the importance of “Guru-Shishya” relationship and rightfully so. All the great men and women of our times and long before us have always credited their Guru, or people who have influenced them directly or indirectly. Hence, Guru Purnima as a tradition and celebration helps us, humbly place our respects and gratitude to these figures of knowledge and wisdom. Thereby, keeping the culture of “Guru-Shishya” alive, as well as still maintaining the bond between the “Guru” and “Shishya”.

“Rath Yatra” also known as The Chariot Festival, with “Rath” meaning chariot and “Yatra” meaning a journey, is one out of the numerous varied and spectacular festivals celebrated in India. The colourful Hindu festival held every year in Puri, in the state of Odisha , eastern India, around the months of June or July attracts over a million pilgrims from India and other parts of the world alike.

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The festival is a symbolic representation of Lord Jagannath’s   yearly childhood journey on chariots or “rath, along with his siblings, Lord Balabhadra and Devi Subhadra to the Gundicha Temple, believed to be his birthplace.  Lord Jagannath is said to be an “avatar” or an incarnation of Lord Krishna and hence also Lord Vishnu.  Devotees in large numbers from different parts of the globe gather, escorting the chariot, some singing hymns, some beating the “telingini baja” and “ghanta”, some blowing the “kahali” and some with the hopes of getting the chance to pull the chariots which they consider to be propitious.

Chandan Yatra

The advent of the Rath festival begins with the people gearing up for the “Chandan Yatra” or the Sandalwood festival, where the Deities are worshipped with water mixed with sandalwood paste, scents and flowers. This day marks the beginning of the new agriculture season and the farmers plough their fields.

 This also marks the onset of the construction of the chariots for the “Ratha Yatra”. The construction of the chariots starts on the third day of the bright fortnight of Vaisakha known as the “Akshaya Tritiya” with a ritual worshipping the fire. This fire worship ritual takes place in front of the King’s palace just opposite the main office of the Purl temple.  The “Chandan Yatra” is performed in two parts namely the “Bahara Chandana “ , “ rituals outside the temple and the “Bhitara Chandana”, rituals inside the temple , each lasting for twenty one days. The “Chandan Yatra” observed before the “Rath Yatra” is the “Bahara Chandana Yatra”.                                                                  

In this Car festival, the representative images of the main “Deities” and the five Shivas or the “Pancha Pandavas namely Lokanatha,  Jameswar, Markandaya, Kapala Mochana and Nilakantha  are placed on two  beautifully decorated boats called “Nanda” and “Bhadra”  and are taken on a boat ride from the Jagannath Temple to the “Narendra Tank” also known as the “Chandan Pokhari”.                       

The Deities are placed on one boat and the “Panch Pandavas” on the other. This way the Deities are taken on an evening excursion everyday for twenty one days, accompanied by devotees singing hymns. Thousands of worshippers throng to observe this and to offer their prayers. The “Chandan Yatra” concludes with the   “Snana Yatra”, one out of the six main events of the Puri Rath Yatra.

The Six Main Events of The Rath Yatra

The  festival comprises of six main events namely the “Snana Yatra” , “Sri Gundicha” , “ Bahuda Yatra” , “Suna Besha” ,” Adhara Pana” and Niladri Bije.                                                                                                        

1. Snana Yatra or the Bathing Festival consists of bathing of the Deities on the full moon day of Jestha, with a hundred and eight pots of water when the heat is at its peak, post which the Deities fall ill for a fortnight. They are then kept in the infirmary or “anasa ghar” being treated with a number of ayurvedic remedies and ritual.

During this period of illness the general populace is prohibited from viewing the Deities, which are hidden with a bamboo screen holding traditional Odia paintings on starch stiffened cloth known as “Anasara Pattis. The   beginning   of the “Rath Yatra” is marked by the renewal of youth of the Deities or the “Nava Jaubana” therefore officially ceasing the period of illness, which is a day before the conveying of the Deities, out from the main temple.

The Deities are thus freshly painted and prepared for public reappearance which is called the “Nava Jaubana Darshana”.  After recovery it is believed that Lord Jagannath desires to eat meals prepared by his aunt Gundicha who lives  two miles from his temple, the Jagannath Temple also known as Srimandir . He decides to step on his chariot towards the Gundicha Temple, therefore starting the ten days festival of Jagannath Rath Yatra.

• Sri Gundicha The much awaited Journey begins. This ritual befalls on the “dwitiya” meaning the second day of the “sukhla pakhsya”, which is the waxing cycle of the moon of the third month in the Lunar Calendar, the “Ashadha Maasa”. On this day the Deities of the Lord Jagannath along with his elder brother Lord Balabhadra and younger sister Devi Subhadra are carried out of the main shrine of the Jagannath Temple and installed in the chariots. This process of transferring the Deities from the temple to the chariot is called “Pahanandi”.  

Pahanandi starts with an elaborate ritual which shows the worshippers beating the brass-zinc gong with a baton, drums and blowing trumpets in rhythmic patterns. First, the “Sudarshan Chakra”  (the heavenly wheel) of  Lord Krishna and Lord Vishnu is carried and placed in Devi Subhadra’s chariot namely  Darpadalana. This is followed by carrying Lord Balabhadra, Devi Subhadra and Lord Jagannath into their respective chariots, “Taladhwaja” being Lord Balabhadra’s and “Nandighosa” being Lord Jagannath’s chariot.

 After this, the King of Puri, Gajapati Maharaja performs the “Chhera  Pahanra” or the cleaning of the chariots. The Maharaja on being informed by a messenger arrives at the Grand Avenue also known as the “bada danda”   in a silver palanquin accompanied by a small procession and an elephant. He climbs each chariot, sweeps the platform with a golden broom offering his prayers along with flowers and scented water. The chariot now proceeds, starting the journey towards the Gundicha Temple.

The last ritual is the pulling of the chariots, first the chariot of Devi Subhadra followed by that of Lord Balabhadra and lastly Lord Jagannath.  Thousands of followers eagerly and enthusiastically wait for their turns to pull the chariots which they call a holy experience. On arrival, the Deities are carried and positioned on the Golden Throne or the “Ratna Simhasana” in the Gundicha Temple, where they remain for nine days.

• Bahuda Yatra or Punar Yatra   is the grand return journey of the Deities on their chariots, back to the Jagannath Temple or the Srimandir. On their journey back they halt at the “Mausi Maa” (maternal aunt) Temple where they are offered the “Poda Pitha” which is a widely loved sweet dish in Odisha, also considered to be Lord Jagannath’s favourite. The“Mausi Maa” Temple is located in the middle of the “Bada Danda”.  According to the Hindu religious text   “Skanda Purana” , “Mausi Maa” also called Ardhashosini drank half of the sea water flooding  Puri thereby saving Lord Jagannath’s home.

• Suna Besha. Inferential to the name, “Suna” meaning gold and “Besha” meaning costume, “Suna Besha” refers to the adorning of the Deities with gold jewellery. This occurs on the day the chariots reach the Jagannath Temple after the Rath Yatra.  All three Deities are flaunted wearing gold ornaments on the chariots parked at the “Singhadwara”, the Lion’s gate, with gold plates surrounding the hand and feet of  the Lords Balabhadra and Jagannath.  Lord Jagannath is seen with a gold disc on his right hand and a silver conch on his left whereas Lord Balabhadra is seen with a gold plough on his left hand and a golden mace on his right.

• Adhara Pana. The day after the “Suna Besha” , enormous terracotta pots filled with a sweet drink namely  “Adhara Pana”, “adhara” referring to lips and “pana” meaning  juice, are offered to the Deities on the chariots.

The pots containing the “Adhara Pana” a concoction of milk cream, cheese, sugar, fruits such as bananas, dried fruits such as nutmegs, camphor and spices such as black pepper are reached up to the lips of the Deities and then smashed to break with a belief of releasing the spirits or souls dwelling in the chariots, thus helping them attain salvation.

 This drink is not meant for the devotees or the “bhakts” but only for the “Rath Rakhyak”, in other words, the Gods and Goddesses guarding the chariots during the “Rath Yatra”.

• Niladri Bije is a ceremony that consists of the return of the Deities to the main shrine of the “Jagannath” Temple or the “Srimandir”. The Deities are reinstalled into the “Ratna Singhasana” by a procession called the “Goti Pahandi”.

 “Niladri Bije” also goes by the name “Rasgulla” day in Odisha. Why?  It is believed that Goddess Laxmi refused to let Lord Jagannath enter the temple as she was angry with him for leaving her behind and not making her a part of the journey. After numerous attempts to appease her, Lord Jagannath was finally successful in calming her down by offering her an Odia sweet known as “Rasgulla”. Goddess Laxmi   holds a ceremony to welcome Lord Jagannath. This occasion is called “Laxminarayan Bheta”.  

The Chariots of the Gods

The three chariots of the Lord Jagannath , Lord Balabhadra and Devi Subhadra are named the “Nandighosa”, “Taladhwaja” and “Darpadalana” respectively. Each year, new chariots are built out of woods of the phassi and dhausa trees specifically. The woods are procured by a special group of carpenters owning hereditary rights, from the state of Dasapalla via the Mahanadi a river by setting them afloat as rafts. The logs are assembled near Puri and then delivered by road. 

The chariots are richly decorated with bright coloured cloths forming a canopy over them. The colours mainly used are yellow, gold, red, green and blue.  Nine “parsva devatas” or subsidiary gods and painted wooden images that represent the deities are placed around and on the sides of each chariot accordingly.

The chariots are attached to four horses each, the dark ones to Lord Balabhadra’s chariot, the red ones to Devi Subhadra’s chariot and the white ones to Lord Jagannath’s chariot. Each chariot has a “Sarathi” or a chariot driver. Daruka is Lord Jagannath’s charioteer, Matali is Lord Balabhadra’s   charioteer and Arjuna is Devi Subhadra’s charioteer.

1. Nandighosh

This is Lord Jagannath’s chariot standing forty five feet tall and forty five square feet at the level of the wheel.  Nandighosa is also known by the names Garudadhwaja and Kapidhwaja. It consists of sixteen wheels, each having a diameter of seven feet. A total of eight hundred and thirty two wooden pieces are used to build this.

 It is wrapped in red and yellow cloth. Since Lord Jagannath is also known as an “avatar” of Krishna who in turn was known as Pitambara meaning the one wearing yellow robe, the yellow coloured stripes on his canopy is representative of this lore.

 This chariot holding “Trailokyamohini’ flag is accompanied by Madanmohan , guarded by Garuda ,charioted by Daruka and attached to the horses Shankha, Balahaka, Suwekha and Haridashwa. The rope utilized to pull this chariot is known as the Sankhachuda Naguni. The nine deities around the chariot are Panchamukhi Mahabir, Harihara, Madhusudana, Giri Goverdhan dhari, Pandu Narasingha, Chitamani Krishna, Narayana, Chatra Bhanga Rabana and Rama with Hanuman.

• Taladhwaja

 This is Lord Balabhadra’s chariot standing forty four feet tall. A total of seven hundred and sixty three wooden pieces are used to build this. It consists of fourteen wheels, each having a diameter of seven feet. It is wrapped in red and bluish green cloth.

This chariot holding the Unnani flag with a picture of a Palm Tree is accompanied by Ramakrishna, guarded by Basudev, charioted by Matali and attached to the horses Tribra, Ghora, Dirghasharma and Swornanava . The rope utilized to pull this chariot is known as the Basuki Naga.  The nine deities around the chariot are Ganesh, Kartikeya, Sarvamangala, Pralambari, Halayudha, Mrityyunjaya, Natamvara, Mukteswar and Sheshadeva.

• Darpadalana  

This is Devi Subhadra’s chariot standing forty three (43) feet tall. The name Darpadalana means “trampler of pride”. It consists of twelve wheel, each having a diameter of seven feet. A total of five hundred and ninety three wooden pieces are used to build this.

 It is wrapped in red and black cloth, the black cloth indicating “Shakti” or power and the Mother Goddess. This chariot holding the Nadambika flag is accompanied by Sudarshana, guarded by Jayadurga, charioted by Arjuna and attached to the horses Rochika, Mochika, Jita and Aparajita.

 The rope utilized to pull this chariot is known as the Swarnachuda Naguni. The nine deities around the chariot are Chandi, Chamunda, Ugratara, Banadurga, Shulidurga, Varahi, Shyamakali, Mangala and Vimala.

Uncertainty looms over the Rath Yatra celebration this year due to the current health scare given to the contagious nature of the Covid-19 pandemic. Rath Yatra 2020 was scheduled to start from the 23rd of June but due to the pandemic causing the entire world to go on a lockdown, the Centre has left the decision making to the State Government, however allowing the construction of the chariots.