The last random photos from Tirupati…


One of the best things about India is that there are so many colourful festivals one can witness and be a part of. several colourful and grand festivities. One of the many vibrant, but relatively unknown festivals is the annual Tarnetar Mela which takes place in Sundernagar in the western state of Gujarat. A tiny village about 56 km from Sundernagar, about 76 km from Rajkot and about 176 km from Ahmedabad, the village comes alive during the festival.
Being Saurashtra’s most important fair, the Tarnetar Mela is attended by more than 50,000 people, including the Kolis, Rabaris, Bharwads, Khants, Kanbis, Kathis, Charans, Harijans and the Desh-rabaris. The festival has its roots in the epic Mahabharata, specifically Draupadi’s swayamvar. Swayamvar is a type of marriage mentioned in Hindu history where a woman chose a man as her husband from a group of suitors. The word comes from Sanskrit where Svayam means self and vara means groom. At Draupadi’s swayamvar, the Pandava prince Arjun performed the difficult task of piercing the eye of a rotating fish with an arrow, by only looking at its reflection in the water, after which he won the heart and hand of Draupadi.
The festival’s tradition is believed to have begun about 200 or 250 years ago and is held on the grounds of the temple of Triniteshwar Mahadev, which means the three-eyed God. The old temple that used to stand in Tarnetar is now in ruins, but a new one was built by the Gaekwads of Vadodara in the 19th century during the Solanki era and is now the focal point of the festival. It stands on the bank of a rivulet and opens into a beautiful kund or pond. Inside the temple, there is a Brahma Kund, a Shiva Kund, and a Vishnu Kund and it is believed that taking a plunge in these three water reservoirs is equivalent to taking a dip in the waters of the holy Ganges.
Fast forwarding to today, the three-day festival falls in the Bhadarva Sud or during August and September. This year the festival will take place between 18 to 20 September. The festival is a celebration of tribal Gujarat’s folk dance, music, costume and arts and is centred around young tribal men and women seeking marriage partners.
The Tarnetar Mela covers a large part of the Tarnetar village with a huge number of stalls put up to sell beautiful local handicrafts unavailable elsewhere, along with ethnic jewellery, statues of deities and traditional attire with tiny mirrors embroidered into the clothing. There are also merry-go-round rides, photography stalls, magic shows and tattoo artists who attract a large variety of visitors.
Rabari women from Zalawad, which is close to Tarnetar perform the famous circular folk dance called rahado. Their marital status is indicated clearly by their costumes; a black zimi or skirt means she is married. But if a woman is wearing a red zimi, it means she has not yet tied the knot and is probably seeking a husband. The potential husbands seeking brides are elegantly dressed in colourful dhotis, artistically designed waistcoats and a head-cloth twisted at an angle, moving about the fairground at Tarnetar with striking umbrellas, advertising the bachelorhood they are keen to relinquish.
The Kolis of Saurashtra initiated the custom of embroidering umbrellas, which are exquisitely elaborate in terms of embellishments. The embroidery of each is unique and rises from the edges to the top, with beadwork and patchwork in the design as well. Small colourful handkerchiefs are attached all around the edge, to attract further attention. These men spend over a year embroidering their umbrellas. They intend to entice the girls with their art, clothes, and headgear and impress them so that they can propose to them for marriage. It is not surprising that, before the fair is over, they usually meet the lady of their choice.
At the heart of the Tarnetar Mela lies a unique and heartwarming tradition — the swayamvar. This ancient matchmaking ritual allows young, unmarried women to choose their life partners from a group of eligible bachelors. Eligible men from various communities gather, each hoping to find their soulmate among the bevvy of beautiful women. It’s a sight to behold as the women circulate among the men, engaging in cheerful banter and trying to find a connection that transcends words. As modern influences blend seamlessly with tradition, young participants have the freedom to exchange phone numbers, engage in conversations, and even meet their potential life partners accompanied by their families.
As the dancers surge in waves of circular movement, the incessant throbbing of the drums keeps them moving in unison, and the drum beats continue throughout the day even as the dancers change from one group to the next. Many kinds of folk dances are performed; by far the most popular is the raas, in which dancers hold sticks to clack against those of other dancers. As many as one to two hundred women perform rasadas in a single circle, to the beats of four drums at a time and the tunes ofjodia pavas or the double flutes. One can also see people break out into a spontaneous hudo. Amidst the festivities, the Tarnetar Mela also champions essential social causes. Various NGOs and organisations set up stalls to raise awareness about health, education, and women’s empowerment.
There is music in the air with many bhajan mandalis or music groups and sadhus or holy men singing religious songs, accompanied by folk instruments. But even for those not interested in finding a spouse, the romance and excitement in the air are captivating, and every year the fair seems only to grow in popularity, attracting visitors and tourists from Gujarat, elsewhere in India, and even abroad. At the fair, the many colourful costumes, glittering ornaments and free-spirited movements of folk dances, all combine to create a memorable scene. This is the vibrancy of India that mesmerises visitors and makes them come back.
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:
Borderlands: Travels Across India’s Boundaries – Pradeep Damodaran

For most residents of India’s bustling metros and big towns, nationality and citizenship are privileges that are often taken for granted. The country’s periphery, however, is dotted with sleepy towns and desolate villages whose people, simply by having more in common with citizens of neighbouring nations than with their own, have to prove their Indian identity every day.
It is these specks on the country’s map that Pradeep Damodaran rediscovers as he travels across India’s borders for a little more than a year, experiencing life in far-flung areas that rarely feature in mainstream conversations.
In Borderlands, he recounts his encounters with the war-weary fishermen of Dhanushkodi at the southernmost tip of Tamil Nadu, who live in fear both of the Indian Coast Guard and the Sri Lankan navy; farmers in Hussainiwala, a village on Punjab’s border with Pakistan, who are unwilling to build concrete houses for fear of them being destroyed in an ever looming war; Tamil traders of Moreh, a town straddling the Manipur–Myanmar border, who pay bribes to at least ten different militant organizations so they can safely conduct their business; and ex-servicemen in Campbell Bay who were resettled there three generations ago and have long been forgotten by the mainland.
From Minicoy in Lakshadweep to Taki in West Bengal, Tawang in Arunachal Pradesh to Raxaul in Bihar, Damodaran’s compelling narrative reinforces the idea that, in India, a land of contrasts and contradictions, beauty and diversity, conflict comes in many forms.
The Argumentative Indian: Writings on Indian History, Culture and Identity – Amartya Sen

In sixteen linked essays, Nobel Prize–winning economist Amartya Sen discusses India’s intellectual and political heritage and how its argumentative tradition is vital for the success of its democracy and secular politics. The Argumentative Indian is “a bracing sweep through aspects of Indian history and culture, and a tempered analysis of the highly charged disputes surrounding these subjects–the nature of Hindu traditions, Indian identity, the country’s huge social and economic disparities, and its current place in the world