Wednesday 31 March 2021

Sunday Reading: Bonfire (Holika Dahan)

Holi festival India | The best Holi festival in the world

What to Know

Bonfires are typically associated with celebrations, backyard burnings, and toasting marshmallows, and although these are all good things, the bon in bonfire isn't related to the French for "good." Instead, bonfire actually stems from the Middle English bonefire, literally referring to a fire of bones.

True Origin of 'Bonfire': Bonefire

The word is actually derived from Middle English bonefire, meaning literally "a fire of bones." (Way cooler etymology, right?) The earliest appearance of the word is glossed ignis ossium—Latin for "fire of bones." And a citation from the 15th century confirms that this is not just a learned folk-etymology.

What is Holi festival India

Holi is a festival of religious origin that is celebrated mainly in India. But also in some other countries, like Nepal, Sri Lanka, Malaysia, South Africa or the United Kingdom, where large Hindu communities. The event is also known as the Spring Festival, as it celebrates the end of the winter season on the last full moon of the month. This usually coincides with the end of February or the beginning of March.

Ritual of Holi Festival: Legends about the Holi festival India 

The different celebrations of the Holi festival India come from several Hindu legends. But there are two that are relatively well known across the world and, of course, in India.

Holika

Holika is the evil sister of King Hiranyakashipu and Prince Prahlada’s aunt. It all began when Hiranyakashipu was granted extraordinary powers that led him to believe that he was a god. The only god that people should worship.

Prince Prahlada decided to continue worshiping Vishnu as this was the tradition. This infuriated his father to such an extent that the king decided to punish him.

Holika plotted the idea of inviting her nephew to sit with her in the center of a bonfire. Of course, it was a death trap. A magic cloak would protect her from the flames but her nephew would die. Fortunately, the whole plan went wrong for the cruel Holika.

The god Vishnu, the one the prince worshiped, appeared at that moment and killed the arrogant king. The moral of the story is that good always triumphs over evil. And the legend shows why the Holi festival India begins the morning after the bonfire.

Radha and Krishna, a true love story

Another of the legends of the Holi festival refers to the love of Radha and Krishna. Krishna asked his mother, Yashoda, why Radha had white skin whereas his skin was so dark. And Yashoda replied that in order not to be jealous of Radha’s skin shade, she would give him a solution. This was to paint her face with dark colors. Thus, the two lovers would be the same. Since then, all lovers paint their faces with the colors of the Holi.

This is what happens during the celebrations

The original celebration consists essentially of throwing bright colored powders and colored water to each other, as a symbol of happiness for the arrival of spring. This is an attempt to emulate the cheerful colors of the flowers that will be born during the coming season. It is a magical moment, of joy, fun, music, and dance. But above that all, it is a spiritual celebration. On the eve of the festival, bonfires are lit as a commemoration of the triumph of “good” over “evil”.

Other countries celebrate Holi:-

Holi is an ancient Hindu religious festival that has become popular among non-Hindus as well in many parts of South Asia, as well as people of other communities outside Asia.[15] In addition to India and Nepal, the festival is celebrated by Indian subcontinent diaspora in countries such as SurinameGuyanaTrinidad and TobagoSouth AfricaMauritiusFijiMalaysia,[22] the United Kingdom, the United States, the NetherlandsCanadaAustralia, and New Zealand.[7][23] In recent years, the festival has spread to parts of Europe and North America as a spring celebration of love, frolic, and colours.

Cultural significance:-


The Holi festival has a cultural significance among various Hindu traditions of the Indian subcontinent. It is the festive day to end and rid oneself of past errors, to end conflicts by meeting others, a day to forget and forgive. People pay or forgive debts, as well as deal anew with those in their lives. Holi also marks the start of spring, an occasion for people to enjoy the changing seasons and make new friends.

Myth of Holi celebration:- 

In ancient times, people considered fire one of the basic elements of the universe, along with water, air, and earth. Fire can be a friendly, comforting thing, a source of heat and light, as anyone who has ever sat by a campfire in the dark of night knows. Yet fire can also be dangerous and deadly, racing and leaping like a living thing to consume all in its path. In mythology, fire appears both as a creative, cleansing force and as a destructive, punishing one, although positive aspects of fire generally outweigh negative ones.

Symbols and Themes. People in all parts of the world tell myths and legends about fire. Numerous stories explain how people first acquired fire, either through their own daring or as a gift from an animal, god, or hero.

The ability to make and control fire—which is necessary for cooking, making pottery and glass, and metalworking—sets people apart from the animals. The Admiralty Islanders of the Pacific Ocean have a myth in which a snake asks his human children to cook some fish. The children simply heat the fish in the sun and eat it raw, so the snake gives them fire and teaches them to use it to cook their food.

In ancient times, people considered fire one of the basic elements of the universe, along with water, air, and earth. Fire can be a friendly, comforting thing, a source of heat and light, as anyone who has ever sat by a campfire in the dark of night knows. Yet fire can also be dangerous and deadly, racing and leaping like a living thing to consume all in its path. In mythology, fire appears both as a creative, cleansing force and as a destructive, punishing one, although positive aspects of fire generally outweigh negative ones.

Symbols and Themes. People in all parts of the world tell myths and legends about fire. Numerous stories explain how people first acquired fire, either through their own daring or as a gift from an animal, god, or hero.

The ability to make and control fire—which is necessary for cooking, making pottery and glass, and metalworking—sets people apart from the animals. The Admiralty Islanders of the Pacific Ocean have a myth in which a snake asks his human children to cook some fish. The children simply heat the fish in the sun and eat it raw, so the snake gives them fire and teaches them to use it to cook their food.

apocalypse prediction of a sudden and violent end of the world

Fire's energy is not always a good thing. Flames can bring punishment and suffering, as in the Christian image of hell as a place of fiery torment. Some myths of apocalypse predict that the world will end in fire—but it may be a purifying, cleansing fire that will allow the birth of a fresh new world.


Because fire can be treacherous and destructive, mythical figures associated with it may be tricksters, not always to be trusted. The Norse god Loki's shifty and malicious character may have been based on the characteristics of a forest fire. Another deity associated with fire is the Greek Hephaestus (Vulcan), god of metalworking, who is usually portrayed as deformed and sullen.

Rituals. In many cultures, people practice rituals related to fire. These rituals are often based on myths and legends about fire or fire gods. In ancient Rome, a sacred flame associated with the goddess Vesta represented national well-being. Women called the Vestal Virgins had the holy duty of keeping that flame alive. The Aztecs of ancient Mexico believed that the fire god Huehueteotl kept earth and heaven in place. At the end of each cycle of 52 years, they extinguished all fires, and Huehueteotl's priests lit a new flame for the people to use. In northern Europe, which has long, dark, cold winters, fire was especially honored. Pagan fire festivals such as lighting bonfires on May 1 have continued into modern times in European communities.

trickster mischievous figure appearing in various forms in the folktales and mythology of many different peoples

deity god or goddess

ritual ceremony that follows a set pattern

pagan term used by early Christians to describe non-Christians and non-Christian beliefs

Many cultures have practiced cremation, the burning of the dead. In cremation, fire represents purification, a clean and wholesome end to earthly life. The Pima people of the southwestern United States say that fire appeared in the world to solve the problem of how people should dispose of the dead.

* See Names and Places at the end of this volume for further information.

Fire Myths. Agni, the god of fire in Hindu mythology, represents the essential energy of life in the universe. He consumes things, but only so that other things can live. Fiery horses pull Agni's chariot, and he carries a flaming spear. Agni created the sun and the stars, and his powers are great. He can make worshipers immortal and purify the souls of the dead from sin. One ancient myth about Agni says that he consumed so many offerings from his worshipers that he was tired. To regain his strength, he had to burn an entire forest with all its inhabitants.

Chinese mythology includes stories of Hui Lu, a magician and fire god who kept 100 firebirds in a gourd. By setting them loose, he could start a fire across the whole country. There was also a hierarchy of gods in charge of fire. At its head was Lo Hsüan, whose cloak, hair, and beard were red. Flames spurted from his horse's nostrils. He was not unconquerable, however. Once when he attacked a city with swords of fire, a princess appeared in the sky and quenched his flames with her cloak of mist and dew.

The bringers of fire are legendary heroes in many traditions. Prometheus * of Greek mythology, one of the most famous fire bringers, stole fire from the gods and gave it to humans. Similar figures appear in the tales of other cultures.

Native Americans believe that long ago some evil being hid fire so that people could not benefit from it. A hero had to recover it and make it available to human beings. In many versions of the story Coyote steals fire for people, but sometimes a wolf, woodpecker, or other animal does so. According to the Navajo, Coyote tricked two monsters that guarded the flames on Fire Mountain. Then he lit a bundle of sticks tied to his tail and ran down the mountain to deliver the fire to his people.

African traditions also say that animals gave fire to humans. The San of South Africa believe that Ostrich guarded fire under his wing until a praying mantis stole it. Mantis tricked Ostrich into spreading his wings and made off with the fire. The fire destroyed Mantis, but from the ashes came two new Mantises.

Indians of the Amazon River basin in Brazil say that a jaguar rescued a boy and took him to its cave. There the boy watched the jaguar cooking food over a fire. The boy stole a hot coal from the fire and took it to his people, who then learned to cook.

Legends in the Caroline Islands of the Pacific link fire to Olofat, a mythical trickster hero who was the son of the sky god and a mortal woman. As a youth, Olofat forced his way into heaven to see his father. Later Olofat gave fire to human beings by allowing a bird to fly down to earth with fire in its beak.

Fighting Sorcery with Fire

In Europe and America, individuals accused of being witches were once burned at the stake. Many cultures have held the belief that fire destroys sorcery, or black magic. The Assyrians of ancient Mesopotamia * called upon fire to undo the effects of evil witchcraft aimed at them. They used these words:

Boil, boil, burn, burn!... As this goat's skin is torn asunder and cast into the fire, and as the blaze devours it... may the curse, the spell, the pain, the torment, the sickness, the sin, the misdeed, the crime, the suffering, that oppress my body, be torn asunder like this goat's skin! May the blaze consume them today.

A myth from Assam, in northern India, says that after losing a battle with Water, Fire hid in a bamboo stalk. Grasshopper saw it and told Monkey, who figured out how to use Fire. But a man saw Monkey and decided that he should have Fire, so he stole it from Monkey Like many stories, this myth portrays ownership of fire as a human quality Even partial control over such a powerful force of nature is one of the things that gives human society its identity.


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Monday 29 March 2021

Sahitya Akademy Awardee Poet Arundhati Subramaniam : Where God is a Traveller

Arundhati subramaniam : 


Arundhathi Subramaniam's volume of poetry, When God is a Traveller (2014) was the Season Choice of the Poetry Book Society, shortlisted for the T.S. Eliot Prize. She is the recipient of various awards and fellowships, including the inaugural Khushwant Singh Prize, the Raza Award for Poetry, the Zee Women's Award for Literature, the International Piero Bigongiari Prize in Italy, the Mystic Kalinga award, the Charles Wallace, Visiting Arts and Homi Bhabha Fellowships, among others. Arundhathi has won the Sahitya Akademi Award for When God is a Traveller.

As prose writer, her books include The Book of Buddha, a bestselling biography of a contemporary mystic, Sadhguru: More Than a Life and most recently, Adiyogi: The Source of Yoga (co-authored with Sadhguru). As editor, her most recent book is the Penguin anthology of sacred poetry, Eating God.

Her poetry has been published in various international journals and anthologies, including Reasons for Belonging: Fourteen Contemporary Poets (Penguin India); Sixty Indian Poets (Penguin India), Both Sides of the Sky (National Book Trust, India),We Speak in Changing Languages (Sahitya Akademi), Fulcrum No 4: An Annual of Poetry and Aesthetics (Fulcrum Poetry Press, US), The Bloodaxe Book of Contemporary Indian Poets (Bloodaxe, UK), Anthology of Contemporary Indian Poetry[7]( United States ), The Dance of the Peacock: An Anthology of English Poetry from India,[8] featuring 151 Indian English poets, edited by Vivekanand Jha and published by Hidden Brook Press,[9] Canada. and Atlas: New Writing (Crossword/ Aark Arts) She has worked as Head of Dance and Chauraha (an inter-arts forum) at the National Centre for the Performing Arts in Mumbai, and has been Editor of the India domain of the Poetry International Web.

About her Poetry collection : When God is a Traveller : 

 The poems in When God is a Traveller frequently dwell upon the minute details of everyday life, they also see in those details, hints of a Godhead, an uber-reality.

This is a theme not unrelated to Meera's: how to lose Earthly kingdoms, but gain the (divine) self. As Subramaniam puts it, "Bhakti (devotion) is very much the spirit of these poems — a passionate, far from anti-carnal or anti-intellectual bhakti. I think we've often turned devotion into an anaemic animal."

 A recurring theme that remains throughout is that of spiritual exploration, the repercussions of which can give rise to "a sense of terror and also of authorship".

When God is a Traveller is studded with gems of language. It is not necessary that all the gems will shine at once — or at all. Some may never shine for you (could they be blemished?) Others will reveal themselves in modesty, or in time.

In the realm of Arundhathi Subramaniam's poetry nothing is as it seems; everything is conjoined, paired, stippled; mask and face are one, and mask meets metaphor at the poem's end. Handloom and heart will be paired as she moves from 'secular pastels' to 'wear- and- tear polytheism' in the very first poem "Textile." The poem revels in 'the whoosh/ of textile, versatile, / block-printed by sun'. But then comes winter and she digs 'through the stretch and seam and protest of tattered muscle deeper into the world's oldest fabric.

In the poem which gives the book its title, “When God is a Traveller,” Subramaniam muses about “Kartikeya/Murga/Subramania, my namesake.” Kartikeya/Murga/Subramania is known by all those names, as well as Skanda, and is the son of Śiva, in some legends of him alone, as Gaṇeśa is born of Pārvatī alone, but also often considered the son of both Śiva and Pārvatī. Subramania is the god of war who is also known as Guhā (cave, secret) or Guruguhā (cave-teacher) as he renounces war in some legends and retreats to the mountains. (For stories of Subramania, see Kartikeya as well as the Skanda Purāṇa and for comparison of various legends, Wendy Doniger O’Flaherty’s Śiva: The Erotic Ascetic). Arundhathi Subramaniam writes in this poem:

               “Trust the god

               back from his travels

               …

               Trust him

               who has seen enough—

               revolutions, promises…

               …

               Trust him

               who recognizes you—

               auspicious, abundant, battle-scarred,

                              alive—

               and knows from where you come.

               Trust the god

               ready to circle the world all over again

               this time for no reason at all

               other than to see it

               through your eyes.” 


One will look in vain for a pole star in many of her poems, drawing her north along some hidden longitudinal line. The temptresses who lead her to right and left are words like 'guile and gristle', 'stretch and seam,' and in another poem, 'Pali and pidgin'. You can almost hear her rolling the alliterations on her tongue.Arundhathi is a poet and a seeker. She divides her time between Bombay and an ashram in Coimbatore. She has written a fine book on her Guru Sadguru: More than a Life, has compiled an anthology Pilgrim's India detailing 'journeys impelled by the idea of the sacred.' 

And she has just come out with an anthology of Bhakti Poetry (Penguin) oddly entitled Eating God. (My advice: eat veggies, don't eat gods). She also has a wallet-sized book on the Buddha. One would have expected a larger dose of religious poetry. Yet her poems are secular enough to please the most diehard in that tattered party called the Congress. When she allows a semblance of spirituality to flicker, it is in homage to some minor, almost human god, a guy who looks like 'he could understand errors in translation, blizzards on the screen, gaps in memory, lapses in attention.'He can even tolerate 'the fury/the wheeze,/the Pali,/the pidgin/the gnashing of the mixer-grinder..' Tolerant divinity, not the Old Testament kind.

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यूनिट-२ : पठन और कथन कौशल्य आधारित प्रवृत्तियां |

यूनिट-२(२.१) हिंदी साहित्यि के दो उत्तम काव्य का पठन करें । हिंदी देश के निवासी हिंदी देश के निवासी सभी जन एक हम, रंग रूप वेश भा...