Festivals of India: International Sand Art Festival

Posted on December 4, 2023 by memoriesandsuch

The International Sand Art Festival, held annually from November 24 to December 1, in Odisha, is a testament to the boundless creativity of artists who craft delicate sculptures from the most humble of materials—sand. This unique festival, which takes place on the shores of Chandrabhaga Beach in Konark, has been captivating the hearts of visitors and art enthusiasts from around the world since its inception. This annual event transforms ordinary grains of sand into magnificent masterpieces of creativity and imagination.

The festival is set against a stunning backdrop—Chandrabhaga Beach. Known for its pristine beauty and tranquil ambience, this beach, nestled in the coastal town of Konark with its golden sands, provides the perfect canvas for the artists’ sand sculptures to come to life.

At the heart of the International Sand Art Festival lies the legacy of one man, Sudarsan Pattnaik. A renowned sand artist hailing from Odisha, Pattnaik has not only earned international acclaim for his sand sculptures but has also been a driving force behind the festival’s inception and continued success.

The International Sand Art Festival began as a modest local event in Puri, Odisha, in the early 1990s, primarily showcasing the talents of Sudarsan Pattnaik and his students. Over the years, it grew in stature, attracting sand artists from India and beyond. In 2011, the festival found its current home on Chandrabhaga Beach, offering artists a larger canvas and a stunning coastal backdrop.

Each year, the festival adopts a specific theme, guiding artists to create sculptures that resonate with the chosen motif. Themes have ranged from environmental conservation to cultural heritage, and artists draw inspiration from a wide array of sources.

Artists begin with an empty patch of sand, meticulously sculpting their visions using only sand and water. The delicate nature of the medium demands precision and patience, as sculptors must work quickly before the sand dries. The festival showcases a diverse range of sculptures, from intricate figurines and lifelike portraits to towering structures that seem to defy gravity. The level of detail that artists achieve with grains of sand is nothing short of awe-inspiring. Alongside local talents like Sudarsan Pattnaik, the festival often attracts renowned sand artists from around the world. Their participation adds an international flair to the event, fostering cross-cultural exchange and artistic collaboration.

In 2023, the International Sand Art Festival will embrace the theme of “Celebrating Cultural Heritage.” This theme invites artists to explore and depict the rich tapestry of cultural diversity that defines India and the world. Through their sand sculptures, artists pay homage to the traditions, rituals, and artistic expressions that have shaped our collective heritage.

The theme highlights the importance of preserving and celebrating cultural heritage in a rapidly changing world. It serves as a reminder that our past informs our present and shapes our future. By showcasing the cultural heritage of different regions and communities, the festival encourages dialogue and understanding among people from diverse backgrounds. It fosters an appreciation for the beauty of our shared human heritage. Sand art transcends language barriers, allowing artists to communicate complex cultural narratives through their sculptures. It demonstrates the power of art to convey messages and emotions across cultures. The theme inspires artists and visitors alike to reflect on the significance of their cultural backgrounds and the contributions of diverse cultures to our global society.

The festival plays a pivotal role in promoting art and culture, not only in Odisha but on a global scale. It showcases the immense artistic talent of sand sculptors and fosters an appreciation for the arts. The festival draws tourists from all over the world, benefiting the local economy and supporting tourism-related businesses in Odisha. It serves as a platform for cultural exchange, allowing artists from different parts of India and the world to come together, share their perspectives, and learn from one another. The festival engages the local community in various ways, from providing opportunities for local artisans to showcase their crafts to offering art workshops for children.

The International Sand Art Festival, with its mesmerizing sculptures and cultural celebrations, reminds us of the power of art to bridge divides, celebrate diversity, and inspire generations. In the delicate grains of sand sculpted into intricate forms, we find not only beauty but also a profound message – that creativity knows no bounds and that cultural heritage is a treasure to be cherished and shared.

Festivals of India: Mysuru Dasara

Posted on October 16, 2023 by memoriesandsuch

Karnataka’s state festival or Nadahabba, the Dasara festival in Mysore is a 10-day festival, starting with the nine nights of Navaratri and the last day being Vijayadashami or Dasara. The festival is observed on the tenth day in the Hindu calendar month of Ashvina, which typically falls in the Gregorian months of September and October. The 10-day extravaganza marks the triumph of good over evil and pays homage to the goddess Chamundeshwari, the presiding deity of Mysuru.

Dasara, Navratri and Vijayadashami was the day in Hindu mythology when Goddess Chamundeshwari or Goddess Durga killed the demon Mahishasura, whose slaying by the Goddess gave the city its name of Mysuru. The Mysuru tradition celebrates the warriors and the state fighting for the good during this festival, ritually worshipping and displaying the state sword, weapons, elephants, and horses along with the Hindu Devi goddess in her warrior form, predominantly as well as the Vishnu avatar of Lord Rama. The origins of the Dasara festival can be traced back to ancient Hindu mythology, specifically the great epic, Ramayana. It is believed that Lord Rama, the seventh avatar of Lord Vishnu, worshipped the goddess Durga before embarking on his journey to rescue his wife, Sita, from the demon king Ravana. In commemoration of the divine blessings bestowed upon him, Lord Rama emerged victorious on the day of Vijayadashami, the tenth day of the festival. The ceremonies and a major procession are traditionally presided by the king of Mysuru.

The Dasara festivities began with the Vijayanagar kings as early as the 14th or 15th century and played a historical role in the 14th-century Vijayanagara Empire, where it was called Mahanavami and the festivities are shown in the relief artwork of the outer wall of the Hazara Rama temple of Hampi. The Italian traveller Niccolò de’ Conti described the festival’s intensity and importance as a grandeur religious and martial event with royal support. The event revered Durga as the warrior goddess or Chamundeshwari and hosted athletic competitions, singing and dancing, fireworks, a pageantry military parade and charitable giving to the public.

After the fall of the Vijayanagar to the Deccan Sultanates, these Hindu celebrations came to an end under Muslim rulers. The Wodeyars of Mysore formed a kingdom in Southern parts of the Vijayanagara Empire and continued the Mahanavami or Dasara festival celebration, a tradition started initially by Raja Wodeyar I in mid-September 1610 at Srirangapatna. The city of Mysuru has a long tradition of celebrating the Dasara festival with grandeur and pomp. The Dasara festival in Mysuru completed its 409th anniversary in 2019. Over the centuries, the Dasara festival evolved and assimilated various regional customs and traditions, ultimately becoming an essential part of Mysuru’s cultural identity. The festival showcases the city’s rich heritage and its reverence for its ruling family, the Wadiyars, who have played a pivotal role in preserving and promoting the festival’s grandeur.

The festival is the jewel in the city’s crown and the entire city springs into action. Adorned with colourful lights and decorations, the iconic Mysuru Palace, a masterpiece of Indo-Saracenic architecture, takes centre stage as it is beautifully illuminated with nearly 100,000 light bulbs from 7 to 10 pm on all days of the festival, presenting a breathtaking sight. The Nadahabba is inaugurated with great fanfare at the Mysuru Palace by the current scion of the royal family. Dressed in traditional regal attire, the Wadiyars carry the golden idol of the goddess Chamundeshwari in a magnificent procession, accompanied by traditional music, dance, and the beats of ceremonial drums. The spirit of the festival is infectious as locals and visitors alike gather to witness this majestic spectacle. The intricate floral rangoli, known as Rangoli Patha, adorn the palace grounds, and the aromatic fragrance of flowers fills the air, adding to the festive ambience. Various cultural and religious programs highlighting the dance, music and culture of the State of Karnataka are performed in front of the illuminated Palace.

The heart of Dasara lies in the nine nights of Navaratri, a time to celebrate the various forms of the divine goddess. Mysuru becomes a cultural haven during this period, with vibrant performances of classical music, dance, and folk arts taking place at various venues across the city.

The grand finale of the Dasara festival is the Vijayadashami procession, a regal pageantry that captivates all. The streets of Mysuru come alive with an unending sea of spectators, eagerly awaiting the arrival of the adorned elephant carrying the idol of goddess Chamundeshwari. The traditional Dasara procession, locally known as Jumboo Savari is held on the streets of Mysuru. The main attraction of this procession is the idol of the Goddess Chamundeshwari which is placed on a golden mantapa, made out of 750 kg of gold on the top of a decorated elephant. This idol is worshipped by the royal couple and other invitees before it is taken around in the procession. Colourful tableaux, dance groups, music bands, decorated elephants, horses and camels form a part of the procession which starts from the Mysore Palace and culminates at a place called Bannimantap where the Banni tree or Prosopis spicigera is worshipped.

According to a legend from the Mahabharata, the banni tree was used by the Pandavas to hide their weapons during their one-year period of Agnatavasa where they had to live incognito. Before undertaking any warfare, the kings traditionally worshipped this tree to help them emerge victorious in war. The Dasara festivities would culminate on the night of Vijayadashami with an event held on the grounds at Bannimantap called Panjina Kavayatthu or the torch-light parade.

The procession features beautifully decorated tableaux showcasing the city’s rich history and mythological stories. Folk dancers, performers, and cultural troupes from across the state add a vibrant touch to the procession, reiterating Karnataka’s diverse cultural heritage. The procession culminates with a breathtaking display of traditional music and fireworks, illuminating the night sky and leaving spectators in awe. After the Jamboo Savari, a torchlight parade takes place in the evening at the Bannimantap Parade Grounds.

The famous Mysuru Dasara Exhibition, held in the exhibition grounds opposite the Mysore Palace is a major highlight, where a carnival-like atmosphere enthrals visitors with thrilling rides, games, and mouthwatering street food. Local artisans and craftsmen showcase their talents in the exhibition, adding a touch of traditional artistry to the festivities. The exhibition was started by the Maharaja of Mysore, Chamaraja Wodeyar X in 1880 with the sole aim of introducing timely developments to the people of Mysore. The task of holding the exhibition is now entrusted to the Karnataka Exhibition Authority or KEA. This exhibition starts during Dasara and goes on till December. A play area containing attractions like a Ferris wheel is also present to provide entertainment and various Governmental agencies set up stalls to signify the achievements and projects that they have undertaken.

The Dasara Sports Meet, reminiscent of the days of the Maharajas, draws enthusiastic participants and spectators alike. The traditional sport of Kusti or wrestling and other indigenous games and races bring back the nostalgic charm of a bygone era and attract wrestlers from all around India. On all the 10 days of Dasara, various music and dance concerts are held in auditoriums around Mysore city. Musicians and dance groups from all over India are invited to perform on this occasion.

The Dasara procession has faced increasing pressure from activists and campaigners to end its controversial use of elephants. Procession elephants, as well as their handlers known as mahouts, have died from several shocking incidents over the years. In 2018, leaked footage from the elephants’ training ground showed an elephant swaying in distress. International press labelled the video heartbreaking and reported on how the elephants must undergo two months of rigorous training to perform in the procession.

Dasara in Mysuru is not just a festival; it is a testament to the city’s deep-rooted heritage and the enduring spirit of its people. It is festivals like this, that help us to cherish and preserve our cultural legacies for generations to come.

Festivals of India: Sri Krishna Jayanti

Posted on September 6, 2023 by memoriesandsuch

India, a land known for its rich cultural heritage and diverse traditions, is home to a multitude of festivals. One such auspicious occasion is Sri Krishna Jayanti, also known as Janmashtami, which marks the birth anniversary of Lord Krishna, the eighth avatar of Lord Vishnu. Sri Krishna Jayanthi celebrations take place on the eighth day or Ashtami of the lunar month of Shravana, which falls between August and early September. This year will be celebrated today and tomorrow.

Janmashtami and Sri Krishna Jayanti are essentially the same festival. In South India, the festival is known as Sri Krishna Jayanthi, while it is known as Janmashtami, north of the Vindhyas. However, both terms refer to the same festival—the birth of Lord Krishna. The words are used interchangeably, and there is no difference in the meaning or the significance of the two.

The story of Krishna Jayanthi goes back to when Lord Krishna was born. His mother, Devaki, was imprisoned by her brother, King Kansa. A prophecy had told Kansa that one of Devaki’s sons would kill him, so he kept her locked up to prevent this from happening. Despite the precautions taken by Kansa, Krishna was born, and he was smuggled out of prison by his father, Vasudeva. Nanda and Yashoda then raised Krishna in Gokul. Krishna began to perform miracles as he grew up and exhibited superhuman strength. He eventually killed King Kansa, fulfilling the prophecy.

One of my favourite stories about Lord Krishna is this one. When Lord Krishna was young, he used to sit and watch the Gopis clean all the pots. He noted that the Gopis would use dirt to clean the containers after they had been emptied of butter. After eating butter to clear his stomach, he began to worry whether even he would need to eat mud. Thus, after filling up on butter, he shoved mud in his mouth. He had crammed his mouth, and his buddies and brother Balram asked him what it was. They took him to Yashoda because he would not open his mouth. He was also urged to speak by Yashoda, but he remained silent and did not do anything. Then, in a fit of rage, Yashoda seized a stick and threatened to beat him if he didn’t immediately open his mouth. Yashoda was shocked to see that when Krishna opened his lips, the entire cosmos was visible. She closed her eyes to gather her thoughts in shock. She opened her eyes to see Krishna beaming sweetly at her. Even though Yashoda noticed this miracle, she decided to keep it a secret because Krishna didn’t seem affected.

In many temples, a beautifully adorned Urchava Murthy or a procession of the idol of Lord Krishna is taken out in a grand procession through the streets. Devotees gather in large numbers to witness this procession, singing devotional songs and chanting the Lord’s name. The vibrant atmosphere, accompanied by the rhythmic beats of drums and cymbals, fills the air with a sense of joy and devotion.

The city of Mathura has a large number of temples; therefore, Krishna Janmashtami festivities begin more than a month before the actual birthday of Lord Krishna. The two most important parts of the Janmashtami celebration in Mathura are Jhulanotsav and Ghatas. Jhulanotsov is a tradition in which people welcome Lord Krishna into their homes and demonstrate how he was held as a baby. Swings are set up in the courtyards of their homes, and flowers and rangolis are put on the temples. Ghatas are another unique part of the celebrations in Mathura. Every temple in the city is decorated in the colour of the chosen theme, including the outfit that the idol of Krishna is wearing. They follow this tradition for the whole month. Rasleela are dance dramas that Krishna used to perform frequently. They are performed by many groups in the days before the Janma Diwas, especially by children between the ages of 10 and 13. Moreover, Jankis, clay sculpted figurines on display, are created, and episodes from Krishna’s life are shown on them all across Mathura.

In Vrindavan, the festivities begin ten days before the actual birthday. On Janmashtami, the place where Lord Krishna was born and where he grew up, professional artists put on rasleelas, which are plays about his life, as well as scenes from the epic Mahabharata, in which Lord Krishna played a key role. Most devotees go to the celebrations and activities in Vrindavan during the day and then go to Mathura in the evening to celebrate the birth of Lord Krishna.

In Udupi, Shree Krishna Leelotsava is a significant part of Janmashtami. As part of the Janmashtami celebrations, there is the Puli Vesha, or Tiger Dance, where people are dressed as tigers. One of the most thrilling parts of the festivities is a dance called Huli Vesha. During the celebrations, the idol is put on a chariot and pulled in a parade. In Udupi, Raas Leela is a significant part of Janmashtami. The Udupi Krishna temple has a unique window for worship. It is the area from which worshippers may see the idol within the temple. It is embellished with a filigree pattern, which contributes to the temple’s distinctiveness.

Hindu astrology says that Lord Krishna was born when the moon entered the house of Vrishabha or Taurus at the Rohini Nakshatra or star on the eighth day or Ashtami of the second half of the month of Shravana. This is the month of Bhadrapada Krishna Paksha in North India. Shri Krishna Jayanti requires all four parameters to be met, although Hindu sect calendars rarely do. As a result, several Hindu sects celebrate Lord Krishna’s birthday differently. Certain sects value Ashtami, whereas some sects worship the star Rohini. The lunar and solar calendars also complicate things. Hence, Shri Krishna Jayanthi is observed on different days. Hindu tradition says that Lord Krishna was born at midnight, which is why Shri Krishna Janmashtami is celebrated at midnight.

In most Tamil Brahmin homes, tiny footprints are drawn from outside the home to where the home altar is kept, symbolising Lord Krishna’s journey into their homes. Butter is offered to little Lord Krishna as an offering, and milk-based sweets are made and offered to the Lord and later shared with children. Additionally, milk and curd-based preparations, which are Krishna’s favourites, are also offered as prasad in temples.

Here is some information about Lord Krishna:

Lord Krishna, an incarnation of Lord Vishnu, is a central figure in Hindu mythology and is revered as a divine deity. He is considered the eight avatar of Lord Vishnu.
He was born 5252 years ago, on 18 July 3228 BC at midnight. He lived for 125 years, 08 months & 07 days and died on 18 February 3102 BC, 36 years after the Kurukshetra War.
Lord Krishna was 89 years old when the Kurukshetra, or Great War, took place.
He died 36 years after the Kurukshetra war, which began on 8 December 3139 BC and ended on 25 December 3239 BC.
Lord Krishna is worshipped as Krishna Kanhaiya in Uttar Pradesh, as Jagannath in Odisha, as Vithoba in Maharashtra, as Srinath in Rajasthan, as Dwarakadheesh and Ranchhod in Gujarat, as Guruvayurappan in Kerala and as Krishna in Karnataka.
Krishna is reported to have killed only 4 people in his lifetime — Chanoora, the Wrestler; Kamsa, his maternal uncle; and Shishupala and Dantavakra, his cousins.
Krishna is often depicted as a mischievous and playful child, known for stealing butter and playing pranks on the Gopis (cowherd girls).
As a young boy, Krishna was known for his love for his devotees and his flute playing, which mesmerized everyone who heard it.
He was born dark-skinned and not named throughout his life. The whole village of Gokul started calling him the black one or Kanha. He was ridiculed and teased for being black, short and adopted. His childhood was wrought with life-threatening situations. Drought and the threat of wild wolves made them shift from Gokul to Vrindavan when he was 9. He stayed in Vrindavan until he was around 14 or 16, when he killed his maternal uncle Kansa at Mathura and then released his biological parents from the dungeon his uncle had imprisoned in. He never returned to Vrindavan. He then had to migrate to Dwarka from Mathura due to the threat of a Sindhu King, Kala Yaavana. He defeated Jarasandha with the help of the Vainatheya tribes on Gomantaka Hill, now Goa. After rebuilding Dwaraka, he left for Sandipani’s Ashram in Ujjain to start his schooling around the age of 16 and 18.
Lord Krishna played a pivotal role in the Mahabharata as a strategist and charioteer for Arjuna. He delivered the Bhagavad Gita, a sacred Hindu scripture, to Arjuna on the battlefield of Kurukshetra, imparting wisdom and guidance.
After his education, he came to know about his cousins, the Pandavas’ fate of exile. He rescued them from the Wax House, and his cousins got married to Draupadi. He then helped his cousins establish Indraprastha and their Kingdom. He saved Draupadi from embarrassment and stood by his cousins during their exile, and also made them win the Kurukshetra War.
The love between Krishna and Radha is celebrated as the epitome of divine love in Hinduism. He is often depicted with a peacock feather on his head and his body covered in blue colour, symbolising his divine nature.
He saw his cherished city, Dwaraka, wash away and was killed by a hunter known as Jara in a nearby forest.
The celebration of Krishna Jayanti involves fasting, singing devotional songs, performing plays depicting episodes from Krishna’s life, and engaging in prayer and meditation.
Devotees often observe a day-long fast on Krishna Jayanti and break it after midnight, the time of Krishna’s birth.
Temples dedicated to Lord Krishna, such as the famous Krishna Janmabhoomi in Mathura and ISKCON temples worldwide, attract millions of devotees during Krishna Jayanti.
Dahi Handi is a popular tradition associated with Krishna Jayanti, where people form human pyramids to break a pot filled with curd and butter, symbolizing Krishna’s love for butter. The festival also includes Rasleela performances, which depict Krishna’s divine dance with the Gopis.
The story of Krishna’s life and teachings continue to inspire people around the world, promoting values such as love, righteousness, and devotion. As an incarnation of Lord Vishnu, Lord Krishna was the only person who knew the past and probably the future; yet he lived in the present moment always.
Lord Krishna is considered a supreme deity who embodies various qualities, including compassion, wisdom, love, and divine playfulness. His life and teachings hold great significance in Hindu philosophy and spirituality.

Festivals of India: Varalakshmi Vratam

Posted on August 28, 2023 by memoriesandsuch

Last week was the Varalakshmi Vratam, also called Varalakshmi Puja, an observance to propitiate the goddess of prosperity, Goddess Lakshmi. Varalakshmi is the manifestation of Goddess Lakshmi who grants boons or varams and is the embodiment of wealth, prosperity, and auspiciousness.

It is a puja primarily performed by married Hindu women in South India, particularly in the states of Tamil Nadu, Karnataka, Andhra Pradesh, and Telangana on the Friday before the day of the full moon in the Hindu month of Shravana, which corresponds to the Gregorian months of July – August. The vratam or fast is performed by sumangalis or married women for their well-being, and to ask the Goddess to bless their husbands with health and longevity. Many believe that worshipping the aspect of Varalakshmi on this day is equivalent to worshipping the Ashtalakshmi or the eight aspects of Lakshmi, all of whom represent different forms of wealth.

On this occasion, women worship the goddess Lakshmi by offering fruits, sweets and flowers and a kalasham which represents the deity is decorated with a sari, flowers and gold jewellery, with offerings placed in front of it. The puja begins with the formal welcome of Goddess Lakshmi into one’s house. A wooden tray or a stand is placed outside the house’s threshold. Rangoli is drawn in the puja room. A kalasham which is usually made of brass or silver is placed on the tray outside the house. The pot is decorated with mango leaves as well as flowers. Auspicious items such as rice, betel leaves, turmeric sticks, bananas, and coins are placed inside the pot. A thread dipped in turmeric is tied around the neck of the pot. A coconut scrubbed with turmeric is placed on top of it. In some traditions, the face of the goddess may be drawn on the coconut, or a brass or silver face may be kept on the pot and decorated with kumkum, turmeric, and sandalwood powder. During an auspicious hour, the women sing a song of greeting to Goddess Lakshmi and carry the tray and kalasham into the puja room. After lighting the lamp and performing the arati, shlokas, songs dedicated to the goddess are sung. The yellow thread is untied, and a piece is given to each girl or woman to tie around her right wrist. This is symbolic of the conclusion of the auspicious puja, as well as receiving the blessings of the deity. This is also worn to signify protection and piety, and several articles are given as gifts and charity in good faith.

In Tamil Nadu, as offerings, four varieties of kozhakattai, payasam, and vadai are prepared as naivedyam or offerings. The next day, the Lakshmi puja is performed. Cooked rice, chickpeas, fruit, and betel leaves are offered to all the women who participated. The face of the goddess is turned towards the west, and the kalasham with its contents is placed inside a drum of rice, symbolically keeping the goddess safely inside the house until the next year. The festivities of this occasion often end with the recitation of the vrata katha, the story of the vow that offers it its religious significance.

According to one story, a Brahmin woman named Padmavati, known to be pious and dutiful to her husband, as well as reputed to assist the sick, poor, and the needy, was observed by Goddess Lakshmi in the kingdom of Kosala. Greatly pleased, the goddess instructed her to perform the festival on the given date in the month of Shravana so that she could achieve salvation. In a similar story, a virtuous and honest woman named Charumati, devoted to her husband and in-laws, receives a dream from Lord Vishnu. The deity tells her to worship the Goddess Lakshmi every year during the month of Shravana, which would give her blessings of his consort, as well as wealth.

Some of the rituals that are performed on this occasion are regarded by some scholars to be significant. The essence of the goddess, in fact, of all females, is said to be turmeric and vermillion, and then during this festival, goddess and woman overlap, periodically, momentarily.

Varalakshmi Vrat is not just an individual observance but also a festival that fosters a sense of community and togetherness. The festival celebrates the divine feminine energy where women come together to perform the puja, share their experiences, and seek the blessings of the Goddess. It is a time when friendships are strengthened, and bonds are renewed. In a country that is diverse with multiple cultures and traditions, festivals hold a special place in the hearts of its people. And I believe that it is these festivals that keep us rooted in our traditions and as custodians of traditions, we should celebrate them so that the next generation also knows the beauty of their culture.

Festivals of India: Nag Panchami

Posted on August 21, 2023 by memoriesandsuch

Today is Naga Panchami. One of India’s unique festivals, Nag Panchami is a day of traditional worship of the snake or Nag or Naja or Naga, which are associated with the mythical Naga beings observed by Hindus, Jains, and Buddhists throughout India and Nepal. The worship is offered on the fifth day of the bright half of the lunar month of Shravan which is around mid-July to mid-August. Some Indian states, like Karnataka, Rajasthan and Gujarat, celebrate Naga Panchami in the dark half or Krishna Paksha of the same month. As part of the festivities, a Naga or serpent deity made of silver, stone, wood, or a painting is given a reverential bath with milk and their blessings are sought for the welfare of the family. Live snakes, especially cobras, are also worshipped on this day, especially with offerings of milk and generally with the assistance of a snake charmer.

Naga Panchami is also a day when Akharas or traditional Indian wrestling gyms, hold special celebrations to honour the mystical symbolism of the snake as a symbol of virility and kundalini energy. There are many legends in Hinduism and folklore narrated to the importance of worship of snakes. According to Hindu Puranas and the Mahabharata, Kashyapa, grandson of Lord Brahma, married two daughters of Prajapati Daksha, Kadru and Vinata. Kadru then gave birth to the race of Naga, while Vinata gave birth to Aruna, who became the charioteer of the sun god, Surya, and also gave birth to the great eagle Garuda, who became the vehicle of Lord Vishnu.

In the Mahabharata epic, the sage Astika stops King Janamejaya from sacrificing and eventually decimating the serpent race or the Sarpa Satra. This sacrifice was performed by Janamejaya to avenge the death of his father Parikshita, who was killed by Takshaka, the king of the snakes. A sacrificial fireplace had been specially erected and the fire sacrifice to kill all snakes in the world was started by a galaxy of learned Brahmin sages. The sacrifice performed in the presence of Janamejaya was so powerful that it was causing all snakes to fall into the Yagna kunda or the sacrificial fire pit. When the priests found that only Takshaka who had bitten and killed Parisksihita had escaped to the nether world of Indra seeking his protection, the sages increased the tempo of reciting the mantras to drag Takshaka and also Lord Indra to the sacrificial fire. Takshaka had coiled himself around Indra’s cot but the force of the sacrificial yagna was so powerful that even Indra along with Takshaka was dragged towards the fire. This scared the Gods who then appealed to Manasadevi to intervene and resolve the crisis. She then requested her son Astika to go to the site of the yagna and appeal to Janamejaya to stop the Sarpa Satra yagna. Astika impressed Janamejaya with his knowledge of all the Sastras or scriptures who then granted him to seek a boon. It was then that Astika requested Janamejeya to stop the Sarpa Satra. Since the king was never known to refuse a boon given to a Brahmin, he relented, despite protests by the sages performing the yagna. The yagna was then stopped and thus the life of Indra and Takshaka and the rest of the serpent race was spared. This day, according to the Hindu Calendar, happened to be Nadivardhini Panchami or the fifth day of the bright fortnight of the lunar month of Shravana during the monsoon season and since then the day is a festival day of the Naga as their life was spared on this day. Lord Indra also went to Manasadevi and worshipped her. During this sacrifice, the Mahabharata as a whole was first narrated by the sage, Vaisampayana. According to the Garuda Purana, offering prayers to snakes on this day is auspicious and will usher good tidings in one’s life. This is to be followed by feeding Brahmins.

On Naga Panchami, snakes are worshipped with milk, sweets, flowers, lamps, and even sacrifices. Deities of snakes made of silver, stone, wood, or paintings on the wall are first bathed with water and milk and then worshipped with the reciting of mantras. Fasting is observed on this day and Brahmins are fed. Fasting and praying on this day is considered a sure protection against the fear of snake bites. In many places, real snakes are worshipped and fairs are held. On this day digging the earth is taboo as it could kill or harm snakes which reside inside the earth.

In some regions, milk is offered along with crystallised sugar, and rice pudding. A special feature is the offering of a lotus flower which is placed in a silver bowl. In front of this bowl, a rangoli of a snake is created on the floor with a brush made of wood, clay, silver or gold with sandalwood or turmeric paste as the paint. The design pattern resembles a five-hooded snake. Devotees then offer worship to this image on the floor. In villages, the anthills where the snakes are thought to reside, are searched. Incense is offered to the anthill as prayer along with milk. This is a myth from folklore where snakes are fed milk so that snakes come out of the anthill. After this, milk is poured into the hole in the anthill as a libation to the snake god.

On this occasion, doorways and walls outside the house are painted with pictures of snakes, and auspicious mantras are also written on them. It is believed that such depictions will ward off poisonous snakes. The day is also observed as Bhratru Panchami when women with brothers worship snakes and where they reside, offering prayers to propitiate Naga so that their brothers are protected and do not suffer or die due to snake bites. Naga Panchami is also celebrated as Vishari Puja or Bishari Puja in some parts of the country where Bisha or Visha means poison.

Apart from the scriptural mention of snakes and Naga Panchami, there are also many folktales about the festival. One such tale is of a farmer living in a village. He had two sons and one of whom killed three snakes during ploughing operations. The mother of the snake took revenge on the same night by biting the farmer, his wife and two children and they all died. The following day the farmer’s only surviving daughter, distraught and grieving over the death of her parents and brothers, pleaded before the mother snake with an offering of a bowl of milk and requested forgiveness and asked to restore the life of her parents and brothers. Pleased with this offering the snake pardoned them and restored the farmer and his family to life.

In folklore, snakes also refer to the rainy season, the Varsha ritu in Sanskrit. They are also depicted as deities of ponds and rivers and are said to be the embodiment of water as they spring out of their holes, like a spring of water. It is believed that snakes are more powerful than humans on account of their association with Lord Shiva, the Goddesses, Lord Vishnu and Lord Subramanya or Kartikeya and because of this, a degree of fear is instilled, resulting in the deification of the cobra and its worship throughout the country by Hindus.

Snakes also have a connotation with the Moon’s nodes in Hindu astrology. The head of the snake is represented by Rahu or the Dragon’s Head and its tail by Ketu or the Dragon’s Tail. If in the astrological chart of a person, all the seven major planets are hemmed between Rahu and Ketu in the reverse order or anticlockwise, it is said to denote Kalasarpa dosha or Black Snake Defect, which forebodes ill luck and hardship in an individual’s life and is appeased by offering worship to the snakes on Naga Panchami day.

In the city of Nagpur in Maharashtra snakes have a special identity. Nagpur’s name is derived from the word Naga which means snake as the place was infested with snakes. Nagpur was the homeland of the Naga people who embraced Buddhism, supported it in its early period, and propagated it throughout India. The Nagaoba Temple in Mahal is where worship is offered on Naga Panchami day. The temple was found under the neem tree known as Nagaoba ka Vota, under a platform. Another important event held on this occasion is an arduous trekking pilgrimage known as Nagadwar Yatra to Pachmarhi. Here, food prepared as an offering to the Snake God is cooked in a kadai.

The Naga Chandreshwar in Ujjain is a sub-temple located on the third floor of the Mahakaleshwar Jyotirlinga temple. The speciality of this shrine is that it is open only one day of the year on Naga Panchami day and remains shut for the rest of the year. The idol of Nagachandreshwar is very unique with Shiva and Parvati seated on a ten-hooded snake surrounded by Nandi, Ganesha and other idols. It is believed that the great snake Taksha lives here and praying during Naga Panchami rids the devotee of various afflictions and doshas such as Naga Dosha, Sarpa Dosha and any form of Doshas.

In Kashmir, snakes have been reported to have been worshipped from historical times with places of worship reported from as far back as 700 AD. In cities such as Benares, Naga Panchami is when Akharas or venues of wrestling practice and competitions are bedecked. On this occasion, the akharas are cleaned up thoroughly and the walls are painted with images of snakes. Priests preside over the festivities and the gurus are honoured along with the sponsors. Its significance is that the wrestlers stand for virility and Naga symbolizes this scheme of virility. The Akharas are decorated with snake images showing snakes drinking milk. In Narasinghgarh Akhara in Varanasi, there is a special shrine dedicated to Naga Raja or the King of Snakes where a bowl is suspended above the image of the snake and milk is poured into it so that it trickle over the snake god as a form of an offering.

On Naga Panchami, snake charmers are everywhere in towns and villages displaying snakes in their baskets. Some snake charmers hang limp snakes around their necks with crowds gathering around them and the snakes in the basket are worshipped by devotees. In Punjab, the festival is celebrated in a different month and a different format. It is celebrated in the month of Bhadra which falls between September and October and is called Guga Nauvami or the ninth day of the lunar month during the bright half of the Moon. On this occasion, an image of a snake is made with dough and kept in a winnowing basket and taken around the village. Villagers offer flour and butter as an oblation to the image. At the end of the parade, the snake is formally buried and women worship the snake for nine days and give offerings of yogurt.

In western India, Naga Panchmi is known as the Ketarpal or Kshetrapal, meaning, a protector of his domain. In the Kutch region, the snake is named Bhujang, which is also the Sanskrit name for a snake. The name is attributed to the city of Bhuj which is located below the hill named Bhujiya, after Bhujang, as it was the abode of snakes. On top of this hill, there is a fort known as the Bhujia Fort where a temple has been built for the snake god and a second temple at the foot of the hill is known as the Nani Devi temple. Bhujia Fort was the scene of a major battle between Deshalji I, the ruler of Kutch and Sher Buland Khan, the Mughal Viceroy of Gujarat who invaded Kutch. When the army of Kutch was losing the battle, a group of Naga Bawas opened the gate of Bhujia Fort by a clever ploy of visiting the Naga temple for worship and joined the fray against Sher Buland Khan’s army. Eventually Deshalji I won the battle. Since that day Naga Bawa and their leader have a pride of place in the procession held on Naga Panchami. Within the fort, there is a small square tower dedicated to Bhujang Naga or the snake god, who in folklore is said to have been the brother of Shesh Naga. It is said Bhujang Naga came from Than in Kathiawar and freed Kutch from the oppression of demons known as Daityas and Rakshasas. The Snake Temple was also built at the time of the fortification of the hill during Deshalji I’s reign and was provided with a chhatri. Every year on Naga Panchami, a fair is held at the temple premises. In the Sindhi community, Naga Panchami is celebrated in honour of Gogro.

In the eastern and north-eastern states, the goddess is worshipped as Manasa. According to Hindu mythology, Manasa is a snake goddess who was also called Jaratkaru and the wife of a Brahmin sage also named Jaratkaru. On this occasion, a twig of the Manasa or sale plant symbolizing the goddess Manasa is fixed on the ground and worshipped, not only in the month of Shravan, as in the rest of the country, but also during the month of Bhadrapad with the festival held within the precincts of the devotee’s house.

In South India, the snake is identified with Lord Subramanya who is the commander of the celestial army and also with Lord Shiva and Lord Vishnu. In Karnataka, the preparation for the festival starts on the New Moon day of the Bhimana Amavasya, five days before the festival day of Panchami. Girls offer prayers to the images made out of white clay painted with white dots. They take a vow by tying a thread dipped in turmeric paste on their right wrist and offer prayers. An image of a snake is drawn on the floor in front of the house and milk is offered as oblation. On the previous night of the festival, they keep a complete fast or take a salt-free diet. After the prayers, a feast is held. In South India, both sculpted and live snakes are worshipped. Every village has a serpent deity who is worshipped as a single snake or nine snakes called Nava Naga but the popular form is of two snakes in the form of an Aesculapian Rod. Every worshipper in South India worships the anthill where the snakes are reported to reside. Women decorate the anthill with turmeric paste and vermillion and sugar mixed with wheat flour. They bedeck it with flowers with the help of threads tied to wooden frames. In Maharashtra, they go around the anthill in a worship mode five times singing songs in praise of snake gods.

In another form of worship practised by childless women stone statues of snakes are installed below a peepal tree and worshipped to seek blessings of the snake god to bestow them with children. This is done as it is believed snakes represent virility and have the gift of inducing fecundity curing barrenness. In Coorg in Karnataka, an ancestral platform called a noka is installed with rough stones which are believed to be the ancestral incarnation in the form of snakes but they are not necessarily worshipped on Naga Panchami day.

In Kerala, the Ezhavas and the Nairs are Serpent-worshipers. A shrine is normally established for the snake god in the southwest corner of the ancestral house, along with a temple for the para-devata. Women fast on the day before Naga Panchami. On Naga Panchami, they take a bath at dawn and pray at the Tharavad Sarpa Kavu and take home the thirtham milk. A Chembarathi or Hibiscus flower is dipped in milk and sprinkled on the brother’s back and then an aarti is done, after which a thread dipped in turmeric is tied on the right wrist of the brother. A feast is then served.

Naga Panchami is widely observed in Nepal, particularly the fight between Garuda and a great serpent. In the Changu Narayan Temple in Kathmandu, there is a statue of Garuda which is said to have been established by Garuda himself and on Naga Panchami, the image is said to sweat reminiscing his great fight with a giant snake; people collect the sweat and use it for curing leprosy. In Pakistan, the Sindhis celebrate Naga Panchami by honouring Gogro, a mythical character that protects against snake bites.

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