Let’s be Equal – Men’s Karwachauth and its Consequences!

Prof. Bal Ram Singh

(Continued from)

Two-thirds of Covid pandemic victims have been men. 99.97% of those who die in a war are men, Men on average live about five years less all over the world, and even before birth, the boys in the womb die more (16%) than girls. However, none of these matters when it comes to denouncing men for imposing conditions, like fasting, on women.

The world and the cultural context have changed in the society. Technology has provided wonderful opportunities to young and old alike to navigate through knowledge, distance, and time. The traditional role and understandings even within the families – parents vs. children, men vs. women, and young vs. old have changed, and seem to have change forever. A better understanding of the relationships based on current context and also modern science is needed for developing harmonious life. There are personality differences based on neurological, psychological, physiological, and genetic variations, the two complementary pillars of the family, and by extension of the society.

In recent times, men have numerous problems, they are ahead of women in crimes of all kinds except prostitution, their college graduation rate is lower in recent years, and men’s suicide rate is 3-4 times higher, despite women being depressed up to 3 times more than men.

International Men’s Day (IMD), although not recognized by United Nations (which does have its seal on November 19 as the World Toilet Day!) unlike International Women’s Day, is celebrated on 19 November every year and is marked in around 80 countries worldwide.

It is basically an informal celebration, initially started by Gerome Taluksingh of Trinidad and Tobago in 1989, and has the following six pillars as IMD objectives:

1. To promote positive male role models: not just movie stars and sports men but everyday, working-class men who are living decent, honest lives.
2. To celebrate men’s positive contributions to society, community, family, marriage, child care, and the environment.
3. To focus on men’s health and wellbeing: social, emotional, physical, and spiritual.
4. To highlight discrimination against men in areas of social services, social attitudes and expectations, and law.
5. To improve gender relations and promote gender equality.
6. To create a safer, better world, where people can be safe and grow to reach their full potential.

In Australia, IMD is a great opportunity to take part in a global conversation about manhood, masculinity and men’s issues by:

1. Highlighting some of the social issues that men and boys face
2. Making a difference for the men and boys in your community
3. Celebrating men and boys in all their diversity
4. Having some serious fun in the process

It maybe worthwhile to note that Father’s Day came long after Mother’s Day, and was actually due to sustained efforts of daughters. Therefore, for Men’s Day to get official recognition, it maybe the women folks who will have to get involved. Incidentally, November 19 also is celebrated as International Women’s Entrepreneurship Day by 144 countries at the United Nations! Men may also consider Women’s Entrepreneurship, in a lighter note!

Men seem to be in deep ditch as far as recognition of their contribution to the society is concerned. Further, men also need to understand that there is some outrage against them from women, who in current time consider the men to the source of their problems. For instance, fasting by men and women is a common practice worldwide, more so in India. In India, there are some occasions where women keep fast for their sons and husbands. Many women consider such one sided forced fast an example of oppression against women. Every time a fasting season appears on the horizon, especially those that are kept by women to keep men (husband or son) healthier, there is a pouring of outrage by feminist, taunting why men do not keep fast for women!

On October 7, 2021, Nishtha Pandey stated in an article published in Women Web, that “‘I’m Not Against Fasting, But Why Is It Always Women Keeping The Fast For Men? Why Not The Other Way Around? Karva Chauth is one such fast, mostly followed by women of the Northern part of India. Married women fast the entire day for the longevity of their husband. Another fast for husbands is the Vat Savitri Puja which is mainly observed in Bihar, Uttar Pradesh, Delhi, Orissa and Maharashtra.” She has no problem with festivals where both genders fast; “There are various fasts which anyone can keep. We have festivals like Navratri, Janmashtami, etc. where people irrespective of their gender fast to appease the god/goddess. On the other hand, there are many fasts that are just pushed down on women in the name of ‘long life of family and husband’. 

Badsha Ray in an article published in The Quint (October 24, 2021), entitled “Women On Vrat: Why Don’t Husbands Fast For Their Wives?” retorted that “Women have questions about India’s age-old tradition of having wives fast for their husbands.”

Similarly, Ex BJP min Kusum Mehdele stated (October 18, 2019), Why don’t men fast on Karva Chauth: Men are so insecure that women have to observe fasts like Teej and Karva Chauth for them,” she remarked. 

Neha Yadav in an article entitled, Five Types of Karva Chauth Think Pieces You Will Read Today (October 13, 2021). Two among those are as follows:
The Traditionalist Piece, “one sees a simple rehash of the standard Karva Chauth piece platforms put out every year. It will contain a basic introduction to the festival and its historical origins.”
The Feminist Rebuttal, “Right on cue, a feminist rebuttal will arrive on our digital doorsteps. This piece will quite rightly point out the problematic nature of the festival. It will systematically expose the nexus of capitalism and brahminical patriarchy that keeps this outdated practice not just afloat but thriving in this day and age. It will be dripping with barely restrained rage, awash in satirical derision.”

In addition to social and spiritual aspects of fasting, there are strong scientific evidences (at the Nobel prize level) to suggest fasting has metabolic, physiological, and psychological benefits through autophagy and neurological processes, more to women than to men (Singh, Fruits of Feminine Fasting, March 8, 2022). Fasting has been a tradition from ancient times, and is prevalent throughout the planet! Its planet, as animals and plants also follow circadian rhythm-based food and mineral uptake. It need not be looked upon from parochial perspectives. “Experimental studies have elucidated some of the metabolic mechanisms involved with intermittent fasting. Animal models have shown positive changes in glucose (lower plasma glucose and insulin levels) and in lipid metabolism (reduced visceral fat tissue and increased plasma adiponectin level), and an increased resistance to stress” (Azevedo et al., Effects of intermittent fasting on metabolism in human, Revista da Associação Médica Brasileira, Volume 59, Issue 2, March–April 2013, Pages 167-173)

Other traditions, such as Islamic practices have been examined for fasting effect on human health and physiology. Aksungar and colleagues assessed cardiovascular health in Muslim individuals during Ramadan, with special emphasis on coagulation (Aksungar et al., Effects of intermittent fasting on serum lipid levels, coagulation status and plasma homocysteine levels, Ann Nutr Metab, 49 (2005), pp. 77-82). The results showed improvements in the lipid profile, with increased HDL-cholesterol levels and decreased values of HDL risk factor (CT/HDL), during the fast and 20 days after it; decreased levels of D-dimmer and reduced homocysteine, which translates in an improved coagulation profile, were also observed. Three years later, in a similar study design, the same author measured inflammatory markers levels, such as IL-6 and CRP, during Ramadan. The results demonstrated a decrease in the inflammatory response, since plasma levels of IL-6 and CRP were consistently reduced by fasting (Aksungar et al., Interleukin-6, C-reactive protein and biochemical parameters during prolonged intermittent fasting, Ann Nutr Metab, 51 (2007), pp. 88-95). However, since Ramadan is observed by most men and women with any distinction, there is no hue and cry over that.

Effect of Fasting on Husbands

Now to the point of fasting by men! What may be advantages and disadvantages of fasting for men?

In a recent article, Sofia Cienfuegos  and colleagues (Sarah Corapi, Kelsey Gabel, Mark Ezpeleta , Faiza Kalam, Shuhao Lin, Vasiliki Pavlou, Krista A Varady) (2022) state the Effect of Intermittent Fasting on Reproductive Hormone Levels in Females and Males: A Review of Human Trials Nutrients presented scientific studies showing detrimental effects on men’s physiology of men.

Intermittent fasting (Karwachauth will qualify to be an intermittent fasting) is a popular diet for weight loss, but concerns have been raised regarding the effects of fasting on the reproductive health of women and men. Accordingly, Sofia et al (2022) conducted this literature review to clarify the effects of fasting on reproductive hormone levels in humans. Their results suggested “that intermittent fasting decreases androgen markers (i.e., testosterone and the free androgen index (FAI)) while increasing sex hormone-binding globulin (SHBG) levels (which would bind testosterone and make it less available for action) in premenopausal females with obesity (thus keeping females more feminine). In contrast, fasting did not have any effect on estrogen, gonadotropins, or prolactin levels in women.

As for men, intermittent fasting reduced testosterone levels in lean, physically active, young males, but it did not affect SHBG concentrations, meaning making them less masculine sexually speaking. That is perhaps good thing for men from women’s perspective, to reduce their inclination to commit crime! Interestingly, muscle mass and muscular strength were not negatively affected by these reductions in testosterone. In interpreting these findings, it is important to note that very few studies have been conducted on this topic. Thus, it is difficult to draw solid conclusions at present. From the limited data presented here, it is possible that intermittent fasting may decrease androgen markers in both genders. If this is the case, these results would have varied health implications. On the one hand, fasting may prove to be a valuable tool for treating hyperandrogenism in females with polycystic ovarian syndrome (PCOS) by improving menstruation and fertility. On the other hand, fasting may be shown to decrease androgens among males, which could negatively affect metabolic health and libido.

Thus, demanding Karwachauth fasting from husbands is likely to have direct impact on the sex life of the couple, a bargain not necessarily desirable for at least wives!

Prof. Bal Ram Singh, School of Indic Studies and Botulinum Research Center, Institute of Advanced Sciences, Dartmouth, USA

Fruits of Feminine Fasting

-Prof. Bal Ram Singh

Fasting has been a part of culture throughout the world, as has been the feasting. Most of the fasting has had some ritualistic flavor and are done as part of some religious practices. Jewish people fast on Yom Kippur and Tisha B’Av day among others, Christians fast on Ash Wednesday, Good Friday, the day of holy communion, Lent fasting days, nativity fasting days, and many others depending on the denomination, Islamic people observe fast during Ramadan, and other days like Ashura and Arafah, and although Sikhs, Buddhists, and Jains do not have very prescribed fasting days, they have restrictions on food and behavior on certain days and times, many of them self-imposed.

The king of the fasting in variety and numbers, however, has been the Hindu tradition, with fasting during Navarātras, Ekādaśīs, Saturdays (for Hanuman ji), Sundays (for Surya devatā), Fridays (Santoshi mātāt), Mondays (for Shiva), Tuesdays (Hanuman ji), etc., in addition to Ram Navami, Krishn Janmāshtami, the entire adhimās every three years, Purinmās, Anant Chaturdasi, Ganesh Chaturthi, etc. The most unique feature of Hindu tradition has the fasting by women for men in their lives, particularly husband and sons. Even before marriage, many fast on Mondays, the day assigned to Shiva to get good life partner, after marriage they observe Teej and Karwā Chauth, for the long life and health of their husbands, and also observe Chhat vrat, and perhaps a few other days for the welfare of their son, while there is no fasting or vrat by men for their wife or mother.

In modern times of equality, women empowerment, and movement for equal rights, it is normal and rational to question such gender differential observance of fasting, especially when many times these observances are enforced by traditional families and the society. With more and more women getting educated in modern world that has men and women working side by side, getting financial freedom, and enjoy equal privileges and say in developing social norms, these gender-differentiated practices seem archaic and out of date. Exposure to and influence of the Westernized lifestyle, which while had many discriminatory practices historically against women, does not have such male welfare female fasting practices, makes them more questionable.

Fasting itself is being celebrated from the point of view of spiritual enlightenment (which has its own value for the health of self and harmony with nature), and from the scientific perspective. Modern medicine dubs some of these fasting practices as intermittent fasting, and points out to several benefits as listed on, for example, the website of Johns Hopkins School of Medicine. “Many things happen during intermittent fasting that can protect organs against chronic diseases like type 2 diabetes, heart disease, age-related neurodegenerative disorders, even inflammatory bowel disease and many cancers,” is quoted from an article of Mark Mattson in the New England Journal of Medicine. Other intermittent fasting benefits research has revealed so far the following:

Thinking and memory. Studies discovered that intermittent fasting boosts working memory in animals and verbal memory in adult humans.

Heart health. Intermittent fasting improved blood pressure and resting heart rates as well as other heart-related measurements.

Physical performance. Young men who fasted for 16 hours showed fat loss while maintaining muscle mass. Mice who were fed on alternate days showed better endurance in running.

Diabetes and obesity. In animal studies, intermittent fasting prevented obesity. And in six brief studies, obese adult humans lost weight through intermittent fasting.

Tissue health. In animals, intermittent fasting reduced tissue damage in surgery and improved results.

In the world of scientific advancement in human biology, the intermittent fasting has been investigated with standard protocols, which in many cases is similar to general practices observed in most cultures. According to Healthline, an online health magazine, there are several different ways of doing intermittent fasting — all of which involve splitting the day or week into eating and fasting periods. During the fasting periods, one eats either very little or nothing at all. These are the most popular methods:

The 16/8 method: Also called the Leangains protocol, it involves skipping breakfast and restricting one’s daily eating period to 8 hours, such as 1–9 p.m. Then you fast for 16 hours in between.

Eat-Stop-Eat: This involves fasting for 24 hours, once or twice a week, for example by not eating from dinner one day until dinner the next day.

The 5:2 diet: With this method, one consumes only 500–600 calories on two nonconsecutive days of the week, but eat normally the other 5 days.

The Healthline magazine further points out that several things happen in your body on the cellular and molecular level. For example, the body adjusts hormone levels to make stored body fat more accessible. The cells also initiate important repair processes and change the expression of genes. Here are some changes that occur in the body when you fast:

Human Growth Hormone (HGH): The levels of growth hormone skyrocket, increasing as much as 5-fold. This has benefits for fat loss and muscle gain, to name a few.

Insulin: Insulin sensitivity improves and levels of insulin drop dramatically. Lower insulin levels make stored body fat more accessible.

Cellular repair: When fasted, your cells initiate cellular repair processes. This includes autophagy, where cells digest and remove old and dysfunctional proteins that build up inside cells.

Gene expression: There are changes in the function of genes related to longevity and protection against disease.

Among other things, it has been experimentally established that the autophagy is heavily involved in mediating the benefits of the fasting.

The word ‘autophagy’ originates from the Greek words auto-, meaning “self”, and phagein, meaning “to eat”. Thus, autophagy denotes “self eating”. This concept emerged during the 1960’s, when researchers first observed that the cell could destroy its own contents by enclosing it in membranes, forming sack-like vesicles that were transported to a recycling compartment, called the lysosome, for degradation. Difficulties in studying the phenomenon meant that little was known until, in a series of brilliant experiments in the early 1990’s, Yoshinori Ohsumi used baker’s yeast to identify genes essential for autophagy. He then went on to elucidate the underlying mechanisms for autophagy in yeast and showed that similar sophisticated machinery is used in our cells.

https://www.nobelprize.org/prizes/medicine/2016/press-release/

This year’s [2016] Nobel Laureate [Yoshinori Ohsumi] discovered and elucidated mechanisms underlying autophagy, a fundamental process for degrading and recycling cellular components.

Ohsumi’s discoveries led to a new paradigm in our understanding of how the cell recycles its content. His discoveries opened the path to understanding the fundamental importance of autophagy in many physiological processes, such as in the adaptation to starvation [aka fasting] or response to infection. Mutations in autophagy genes can cause disease, and the autophagic process is involved in several conditions including cancer and neurological disease.

How does this autophagy explain fasting by women for men? That was a question recently asked by one of my female graduate students, now Dr. Ghuncha Ambrin. Her question was why are women expected to observe occasions like Teej and Karwa Chauth, and not the men? My standard line of argument that women live on average 5-7 years longer than men, and thus they keep the fasting vrata for men’s long life may make psychological sense of some sorts, not the scientific one.

I therefore asked for time to conduct research on this topic, as an assignment from a student. I like to do this regularly to provide a sense of equality if nothing else for the students. Generally, I ask them to do research on certain topics to answer questions, but I was happy to reverse the role, as I believe when it comes to learning, we all are students. What I found is what I present below by directly outlining the findings of researchers on this topic.

Sex Differences in Constitutive Autophagy by Oliván, S., Calvo, A. C., Manzano, R.,  Zaragoza, P. and Osta, R. (2014). BioMed Research International Volume 2014, Article ID 652817, 5 pages http://dx.doi.org/10.1155/2014/652817

Autophagy is a dynamic system for degrading misfolded and/or damaged proteins and, therefore, for maintaining the cellular homeostasis. During this process, small portions of cytoplasm are sequestered by a double membrane bound vesicles called autophagosomes and consequently degraded when they fuse with lysosomes to form an autolysosome. Cellular autophagic activity is usually low under normal physiological conditions (constitutive autophagy) but can be markedly upregulated by numerous stimuli (starvation, hypoxia, or infections) or suppressed as documented in the case of neurodegenerative disorders and cancer. Specifically in neural cells, the role of constitutive autophagy has been studied and the results indicate that it is essential to prevent certain neurodegenerative diseases [

Sex-dependent differences in the activation of the autophagic cytoprotection pathway have long been reported in vitro. During starvation, cultured male neurons readily undergo autophagy and die, whereas neurons from females mobilize fatty acids, accumulate triglycerides, form lipid droplets, and survive longer.

The sex differences in autophagy under normal physiological conditions in spinal cord and muscle tissue from wild type mice have been clearly observed at the RNA and protein level expression of the microtubule-associated protein 1 light chain 3 (LC3) and p62/sequestosome 1 (p62). These proteins are the most commonly used markers to monitor autophagy. LC3 is associated with completed autophagosome, while p62 becomes incorporated into the completed autophagosome through its direct binding to LC3 and is subsequently degraded in the autolysosomes.

Figure 1: LC3 and p62 mRNA expression in the spinal cord and the skeletal muscle. (a) The transcript levels in the spinal cord of males (black bars) and females (grey bars) from mice at P60 (postnatal day 60), P90, and P120 are shown. Relative expression values are females compared with males (set at 1) at each age. (b)The transcript levels in skeletal muscles of male (black bars) and female (grey bars) mice at P40, P60, P90, and P120 are shown as in (a). Each data point represents the mean ± SEM of twelve mice. Asterisks denote a student 𝑡-test 𝑝 value <0.05 (∗), <0.01 (∗∗),
and <0.001 (∗∗∗).

Nearly two- or more fold differences between male and female mice were monitored in proteins that facilitate autophagy, suggesting the basal autophagy less than half of in females than in males.

Many diseases have been associated with alterations in autophagy and consequently some gender-associated differences have already been demonstrated. For instance, in neurodegenerative disorders, estrogen was neuroprotective and enhanced neurotrophic/synaptic plasticity. In vascular biology, compelling data indicated that sex differences were not only determined by sex steroid levels but may also be modified by innate cellular differences between males and females.

Regarding autophagy, only few studies allow for the possible influence of sex-dependence in this molecular process. One of the studies proposed the autophagy as a survival mechanism in males, whereas in female’s autophagy resulted. in detachment-derived cell death. In accordance with these studies, it has been reported recently that sex differences in constitutive autophagy was found in rats and, moreover, this sexual dimorphism was organ specific. Furthermore, in vitro studies also showed a sexual dimorphism in autophagic processes in cancer and in neurons under starvation.

As it is experimentally established now that autophagy which is helpful for the health is only about half as active in females as in males, and fasting enhances the autophagy, it makes sense for women to observe the fasting for health, if not for their husband or sons.

To be continued…

Prof. Bal Ram Singh, School of Indic Studies and Botulinum Research Center, Institute of Advanced Sciences, Dartmouth, USA

Nava-Durgā as Ideal Model for the Development of Women to Attain their Natural Full Potential

– Prof. Bal Ram Singh

Science has taken a dominant position in the world for at least for the past 500 years or so, making every aspect of life being examined through the lens of science, or at least scientifically. Thus are the fields such as social science, political science, in addition to hard sciences such as biology, chemistry, physics, and mathematics. Corona pandemics has brought a few previously ignored items of discussion regarding men and women. Women are less vulnerable to Corona infection and Covid disease by about half compared to men. In addition, their immune reaction is so strong that anaphylaxis reaction from Covid vaccination is entirely occurring in women. There are several other biological differences between men and women (Singh, https://myind.net/Home/viewArticle/the-irony-of-empowering-the-powerful-women), mostly favoring women physically and biologically, which gives them on average 5-7 years higher longevity. How does it translate into the social behavior, structure, and treatment of women in the world generally? India traditionally being a matriarchal society (yes, it is contrary to general belief, but I am talking about matriarchy meaning mother and patriarchy meaning father, as opposed to ladiarchy and maniarchy! Singh, https://www.umassd.edu/indic/faculty-and-staff/director/india-new-england-jun-2007/) also needs to be looked at rationally and objectively.

Culturally, women in India under ideal conditions have high place in the society – Durgā, Saraswatī, and Laxmi. With all those superior physical and mental power as indicated above, there is perhaps no doubt left why women are referred to as the Shakti or power! Even 30-40 years ago, at least in eastern UP, girl names had Devi (divine) added as a suffix. It reflected what society perceived and professed for women’s high place. Kanyā pūjā is still common throughout the country during the Navarātrī celebrations. To rationally examine the practice of Kanyā pūjā during the Navarātra, one needs to examine first the nine forms of Durgā described for the purpose.

What do these forms truly represent, how they are symbolized with body forms, what items they carry in their hands, what they ride, and what people expect to get when they worship them. While considering such traditions, one needs to be cognizant of their symbolic nature. For example, it will be utterly ridiculous to consider a lady with 10 hands riding a tigress no matter how courageous she may be! It will be equivalent to a cardboard model of river bridge of an engineer makes to design a real bridge but someone tries to take a car over the cardboard bridge.

When considered in a scientific way, the NavaDurgā represents phases of a woman’s life, which undergo a lot more physiological and psychological changes naturally. Thus, the nine forms of Durgā in fact represent the life stages of a woman, starting as a daughter (Shailputrī) and ending with a wise woman (Siddhīdatrī) who can provide advise and blessing with her experiences.

प्रथमं शैलपुत्री च द्वितीयं ब्रह्मचारिणी।

तृतीयं चन्द्रघंटेति कूष्माण्डेति चतुर्थकम् ।।

पंचमं स्क्न्दमातेति षष्ठं कात्यायनीति च।

सप्तमं कालरात्रीति महागौरीति चाष्टमम् ।।

नवमं सिद्धिदात्री च नवदुर्गाः प्रकीर्तिताः ।।

which translates as the first is Shailputrī, second Brahmavādinī, third, Chandraghanṭā, fourth Kushmaṇdā, fifth Skandamātā, sixth Kātyāyanī, Seventh Kālrātrī, eighth Māhāgaurī, and ninth Siddhīdatrī. The characteristics, features, actions, etc. are listed in Table 1, which also carries phase of life a woman’s life in the comment section.

Interestingly, and coincidentally, these features of development match with the hormonal changes that occur in a woman’s life (Figure 1).

Table 1. Names and characteristics of Nava-Durgā with message for female development

Name	Quality	Arms	Rides on	Action	Feature	Comment – a message for girls/women
Shailputri	Reborn after Sati, power of nature, and embodiment of Tri-devas	Two	Nandi Ox	None	Early age	Stage of a kanya or a young girl or daughter
Brahmavadini	Ascetism and penance	Two	On foot	None	Teenager	Time of learning
Chandraghanta	Bell-shaped half moon on forehead, courage	Ten	Tigress	Can be malevolent but is serene	Young lady	Young and courageous with a lot of capability
Kushamanda	Radiant with energy	Eight	Lioness	Capable of killing demons	Learning over, doing begins	Confident
Skandamata	Mother of Skanda, sits on and carries two  lotus flowers	Four	Ferocious lion	Caring and teaching	Motherly, devoted	Above the messy world
Katyayani	Angry, Vengeance against demons	Four	Magnificent lion	Killed Mahishasur	Protective	Natural instinct of a mother to protect
Kalratri	Destroyer, dark complexion	Four	Donkey	Killed Shubmha and Nishumbha	Fiercest and ferocious	Represents time as darkness that engulfs all eventually
Mahgauri	Bright, shiny, intelligent, wise	Four	Bull	None	Forgiving	Full of wisdom
Siddhadatri	Left half of Ardhanarishwar, Treats sura and asura the same	Four	Lion or Tiger	None	Gives boons of siddhis	Ultimate mother of all, giving blessings

Also, perhaps as a result of changes in their physiology periodically they are more aware of their nature, and thus women in general reflect the sāttvic thoughts and action. And, indeed, the society prospers when that sanctity is maintained.

Many a time the pedagogical meanings of many ancient shlokas and practices are either not understood or taken superficially. For example, Manusmriti states that ‘yatranariyasya pujyante ramante tatra devta’. This is wrongly translated as – where women are worshipped that becomes god’s abode. Another way to translate the same shloka would be that where women rise to the level of being worshipped, gods make that place as their abode. This would mean that all those living in her house will behave like devās!! The onus, therefore, is on the innate strength of women to raise their level with their knowledge, practice, management, and caring of the society. But that sounds too inordinate and cumbersome, especially in modern system of society where my troubles are someone else’s fault for both men and women!

Figure 1. Life stages and hormonal changes in women (From https://www.otsuka.co.jp/en/nutraceutical/about/nutrition/womens-health-and-nutrition/).

India’s great tradition of considering girls as representatives of goddess like Durgā, and celebration of this tradition at least twice during the Navarātras begs the question whether boys also get to learn about their place and position in the society. Curiously, Nava-Durgā forms of devīs originate in the Ardhanārishwar! It is quite likely that the Kanyā pūjā during the Navarātra is to remind the young girls of their potential to realize to be in a privileged position of the society. In this way, young boys are treated step-motherly by the society, leaving them to fend for themselves. It is high time that boys also get to be reminded of their potential and possibilities with role models similar to Nava-Durgā. It couldn’t be more fitting than to consider the 11 Rudras as the role model for boys and men to shape their ideas to pursue. Therefore, the Institute of Advanced Sciences, Dartmouth, USA, in collaboration with Kuruom Jankalyan Sansthan in village Kuruom near Ayodhya decided to make a debut program of Ramkathā as the platform to discuss, during April 22 – May 2, 2021, the features and traits of eleven Rudras for guiding boys in the world to grow and realize their full potential.

– Prof. Bal Ram Singh, School of Indic Studies, Institute of Advanced Sciences, Dartmouth, MA, USA

Indian Festivals based on the Concept of Yajña (Part-III)

Continued from Part-II

-Sh. Anand Gaikwad

Festivals during Māgh, Fālgun, Chaitra and Vaiśkha:

Mahāśivrātrī: This festival is celebrated on the 14^th day of Kriśna Pakṣa in Māghmās. This is celebrated with great pomp and glory at twelve Jyotirlinga places i.e. Kedarnāth, Baidyanath, Kashi Vishwanath, Somnath, Mallikarjuna,  Mahakaleshwar, Omkareshwar, Nageshwar, Ghrishneshwar, Tryambakeshwar, Bhimashankar, and Rameshwar. When the twelve Jyotirlingas come for discussion, I must mention their importance for Suvrushti Projects. “Suvrushti’ means ideal, adequate and well-distributed rainfall. The inspirational Research Paper which has been the basis of Suvrushti Pojects undertaken by Vedāśram; was the paper submitted by a primary teacher from Bihar in 1950 to our then President Dr. Rajendra Prasad. The summary findings of this research paper was that Twelve Jyotirlingas are the Holy Fire Places (nodal centres of Sacred Fires) which attract and accelerate the Monsoon Cycles in Bhārat Khand i.e. India. If a series of Somayāgas are performed during dry season (Rain Conception Period) at these twelve Jyotirlinga places, Bhārat Varsha will get Suvrushti-timely, adequate and well-distributed rainfall during wet season throughout the country. This theory and RCRD Theory of Varāh Mihir were validated during the Suvrushti Projects undertaken by Vedāśram in 2005-06 and 2015-16. The reports of these Suvrushti Projects have been published in Asian Agri-History Journal published by Asian Agri –History Foundation.

On the day of Mahāśivrātrī in the ceremonial pūjās, Devas are invited, Śiva is invited, Yajñā is performed. Offerings are made with chants and devotional songs. Rudra Swahakars are performed at most of the places. At our Homa farm we also organize” Rudra Swahakar “Yajñās” periodically but not necessarily on Mahāśivrātrī Day.

“Rudra Swahakar” – Yajñā being performed at the Farm

Holī: On the full moon day of Fālgun, Holī is celebrated throughout India. Holī has religious, philosophical, spiritual and seasonal significance. In India, the Agri-eco production system has basically two cropping patterns in a year i.e. Kharip crops and Rabbi crops. Kharip crops mature during Aświn-Kārtik (Oct. /Nov.) and Rabbi crops mature during Fālgun to Vaiśkha (Jan. to April). It is our Vedic tradition that new produce of crops is first offered to Agni Devatā and Sūrya Devatā which are the main sources of cosmic energy and then we start having it as food to nurture the life bio-energy within us.  In Sanskrit the word ‘Holak’ means raw (just reaching maturity stage) cereals and grams roasted in bonfires of dry cow-dung patties, wood and grass stalks (remains from the fields). Holī as a colourful festival has significance in many ways. The first and foremost is the process of Yajñā. Holy Bonfires are lit and offerings of sweets and snacks prepared from new season’s crops are made to Agni Devatā and Sūrya Devatā. Incense sticks and lamps are lit and sacred fires, which represent success of good over evil, are circumambulated thrice with slow pouring of water from the containers. The next day is celebrated as “Dhulīvandana” where, ’Bhūmi’ or ‘Prithvī’ is recognized and appreciated. From Dhulīvandana to Rang Panchami it is celebrated as a colourful festival representing colours of spring flowers and nature’s beauty and bounty. It is a joyful festival of throwing on or smearing others with colours without any discrimination. In the bonfires, old furniture, dead wood, prunnings of trees and waste material of crops are burnt as and by way of “Holikā Dahan” for “Space Clearance” (discarding old and welcoming new).

From Puraṇas, one story which is associated with “Holikā Dahan” is the story of Bhakta Pralhād and ‘Dhundha’ or ‘Holikā’ Hiranyakashyapu’s sister. Holikā had a boon that she will not get burnt in fire i.e. she had protection from fire. Hiranyakashyapu, the Rakṣasa was against the worship of Lord Vishnu by his own son Pralhād. Since Bhakt Pralhād was not ready to give up worship of Lord Vishnu, Hiranyakashyapu ordered that Pralhād be burnt alive. For that purpose he made Holikā to take Pralhād in her lap and lit a big fire. But with the grace of Lord Vishnu Pralhād was saved and Holikā got burnt into the fire, thus representing the success of virtue over vice.

Jyotir bhaskar Jayant Salgaonkar, the founder and author of, “Kālnirṇaya Panchāng” (published in many Indian Languages) describes in his book, “Dharmbodh” a ‘Vrita’ or ’Anuṣṭān’ (practice) called “ Vanhi Vrita” which is related to Agnihotra / Yajñā. Vanhi Vrita is started on the 14^th day of Fālgun Kriśna Pakṣa or one day prior to Fālgun Amāvasyā. On this day an idol of Agni made from any metal or five metals is worshipped and offered cow-ghee, til (sesame seeds) and sugar with mantra, “Agnaye Swaha!”. Agni is worshipped because Agni is the connecting link between man and Devatās like Indra, Varun, Ādi Śakti, Lord śiva and Vishnu. During Holī all elements i.e. Prithvī, Āp, Teja, Vāyu are worshipped and readiness is made for celebration of the fifth element,’ Ākāś’ on the following first day of Chaitra i.e.’ Gudi Padava’ by hoisting well decorated/adorned Gudis or flags pointing towards Ākāś’or Space, which is the mother of all other elements, for auguring well the  “ New Year” as per Hindu Calendar.

Rāmnavamī Navrātra: This is celebrated as birth-day of Lord Rāma. In some parts of the country Yajñās like, “Vishnu Yāga” are performed.

Akśaya-Tritīya/Paraśurām Jayantī: Akśaya-Tritīya is supposed to be an auspicious day as per Hindu calendar. On this day also some Yajñās/ Homas are performed. Lord Paraśurām had initiated Param Sadguru Shri Gajanan Mahāraj of Akkalkot Maharashtra, to rejuvenate the Vedic Yajñā system and also the Vedic Way of Life. Followers of Param Sadguru Shri Gajanan Mahāraj perform Havans on this day while celebrating Paraśurām Jayantī.

Vedic Yajñā System and Festivals based on the concept of Yajñā:

(Source of Image : http://www.swadeshtrust.in/vedic-havan-agnihotra)

Our Vedic Yajñā System broadly consists of Yajñā  performances during “Sandhi Kāl” or “Sankraman Kāl” as Nityakarmas for restoration of atmospheric order, ecological and seasonal balance and ensuring Suvrushti  i.e. good, adequate and well–distributed rains –“ निकामे निकामे न पर्जन्यो वर्षतु-“ “Nikame Nikame Nah ParjanyoVarśatu!”. Apart from these Yajñās there are various Naimittik or Kāmya Yajñās which are prescribed in Vedic system including Homas and Havans which form part of Sixteen Hindu Sanskāras. The Yajñā System for ecological balance, good rains etc. consists mainly of the following :

1. Agnihotra (Smārta/ Shrouta)— ‘ Nitya’ Daily at the time of sunrise and sunset as per circadian cycle.
2. Darshya-Poorna Māsya (Smārta/ Shrouta Eshti )— ‘Nitya’ Fortnightly  on Full-Moon/ New Moon Day as per Moon Cycle.
3. Chaturmāsya Yāga (Shrouta Eshti )—‘Nitya’ during Sandhi Kāl i.e Transition Period of change in Seasons as per Cycle of Seasons. This is also called as Medicinal Homa for healing the Atmosphere.
4. Somayāgas– ‘Nitya’ during Sharad Ṛtu and during Vasant Ṛtu.” वसंते वसंते ज्योतिस्तोमेन यजत” –“ Vasante Vasante Jyotistomen Yajat!”.
5. Parjanya Yāga—‘Naimittik’- During Rainy Season when one or two Nakṣatras have gone dry and Bhūmi is “Vrishti Kāmu”, i.e, when the land is desirous of rains for sowing new crops (new life).

( Nitya = Regular ,  Naimittik = Occasional for specific purpose)

From the above it will be clear that Agnihotra can be performed individually by anybody, however for performance of Shrouta Yajñās, particularly so in case of “Sapt Somayāgas”, you require Ritwijas well versed in all Vedas. Our great Rishis had anticipated that if Shrouta Yajñā System gets dwindled or out of practice for whatever reason at least the festivals based on Yajñā Concept will be celebrated by mass-participation; for the purpose of keeping Atmospheric Order and Ecological Balance and also to safeguard cultural traditions. Since Yajñās are related to environmental protection, purification/ restoration of atmospheric order, ecological balance and ensuring good rains during Monsoon Season it is important to understand the relevance of Verse 28 and Verse 30 of Chapter 21 of Brihat Samhitā:

भद्रपदाद्वयविश्र्वाम्बुदेवपैतामहेष्वथर्क्षेषु |

सर्वेष्वृतुषु विवृध्दो गर्भो बहुतोयदो भवति ||२८||

“Bhadrapadādvaya Viśvāmbudeva Paitā Maheṣvathkṣerṣu \

Sarveṣvṛtuṣu Vivṛddho Garbho Bahutoya Do Bhavati  \\28\\

The Rain-foetus that develops when the Moon stands in any of the five asterisms viz. Purvabhādra, Uttarabhādra, Purvaṣadha, Uttaraṣadha and Rohiṇī in any season will yield plenty of rain. Also

मृगमासादिश्वष्टौ षट् षौडश विंशतिश्र्चतुर्युक्ता |

विंशतिरथ दिवसत्रयमेकतमर्क्षेण पन्चभ्य: ||३०||

Mṛgamāsādiśvaṣto  Ṣat Ṣodaś Vimśatischaturyuktā |

Vimśatiratha Divasatraya Mekatamarkṣeṇa Panchabhyaḥ ||30||

Rain-foetuses coming into being when the Moon is in conjuction wih any of the aforesaid asterisms during the month of Margaśirṣa, Pauṣya, Māgh, Fālguna, Chaitra and Vaiśakha; will yield rain after 195 days for 8,6,16,24,20 and 3 days respectively.

Thus celebration of and participation in the festivals based on Yajñā concept by masses ensures restoration of Atmospheric Order, Eco-Seasonal balance and good rains during the rainy season. This is the great wisdom and sagacity of our Ṛṣis and Seers in interweaving seamlessly the festivals based on Yajñā concept in our social and cultural life. Therefore these festivals should be celebrated with proper understanding of the Yajñā concept incorporated into them and not simply by way of fun and frolic or introducing any pervert way of celebration. The sanctity of Yajñā, Agni Devatā and Sūrya Devatā has to be kept in mind in the joyful celebrations of these festivals.

References:

• Panditabhushan Sastri VS & Bhat MRV, “Varāh Mihir’s Brihat Sanhita” With an English Translation  and Notes . V.B. Soobbiah & Sons Bangalore City.1946.

• Jyotirbhaskar Jayant Salgaonkar, “Dharmbodh” (in Marathi) Jaya Ganesh Mandir  Nyas, Medha Malwan, Dist-Sidhudurga Maharashtra 2011.

–Sh. Anand Gaikwad, Krishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary

Indian Festivals based on the Concept of Yajña (Part-II)

Continued from Part-I

-Sh. Anand Gaikwad

Festivals based on the concept of Yajñā during Aświn and Kārtik :

Sh. Anand Gaikwad along with his wife performing Yajñā

Durgā Pūjā/ Navrātrī: During Durgā Pūjā, Mā Durgā i.e. Ādi Śakti is worshipped. Mā Durgā is worshipped in different forms starting with Śailputrī Devī on first day. The second day is Brahmachāriṇī Pūjā and subsequently Chandraghaṇṭā is worshipped for peace, tranquility and prosperity, Kuśmānḍā for cosmic energy, Skandamātā as a relationship between mother and son. She is also called as Padmāsīnī since she is seated on lotus flower. On day six she is worshipped as Kātyāyīnī, on seventh day as Kalvatri or Mā Kāli and on eighth day as Māhā Gourī the eighth form of Māhā Durgā.Durgā Saptaśati Japas and Havans are performed for “Nav Caṇdī”, “Śat Caṇdi “ Yajña. Durgā Pūjā is not considered complete without the performance of Havans. In these havans samidhās of Yajña-Vṛkśās are used and different types of havan samugrī are also used which is prepared from aromatic and medicinal herbs.

Daśherā: This day is celebrated as Vijayā Daśamī i.e. success of good over evil. It is considered as a very auspicious day as per Hindu calendar therefore new possessions are acquired. Some Naimittika Yajñas are performed for material well being, health, wealth, peace and prosperity. In agriculture sector, sugar factories worship and start boilers on this day for subsequent starting of new crushing season. This practice is prevalent in Maharashtra, which produces about 35% to 40% of the total sugar produced in the country.

Dīpāvalī:  Festival of lights celebrated by Indians all over the world. The first day of Dīpāvalī is called Vasubaras when, “Savatsā Dhenu“ i.e. lactating cow with young calf  or  entire cow family is worshipped. During ancient times the wealth and prosperity were measured in terms of or judged on the basis of number of cows one possessed. Therefore, ‘Godhan’ was first worshipped before worshipping any other type of ‘Dhan’. For establishing divine relationship and complete integrity with our Homa Farm and Family, we have started performing Havans on Rigveda 10.169, Atharvaveda 4.21 & 3.14 as a part of cow pūjā on Vasubaras day at our farm. Although no specific types of Yajñas are performed during Dīpāvalī days, the houses and surrounding premises are decorated with flowers, mango/ banana leaves, electrical lamps and oil/ ghee lamps are lit to celebrate it as a festival of lights. On Lakṣmī Pūjā Day and Kārtik Pratipadā, flowers, sweets and preparations made from new harvests, dryfruits etc. are offered to the deities as a part of pūjā.

Sh. Anand Gaikwad while worshiping cow

Sankramaṇ Kāl Festivals: This is a transition period when the Sun starts entering Uttarāyaṇa and Sankramaṇ. Festivals based on the concept of Yajña are celebrated throughout the country under different names.

Māgh Bihu and Meji Fires: Māgh bihu is celebrated in Assam during January to mark the end of harvesting season. It is a thanks-giving celebration to the nature’s bounty as the granaries are full after harvesting the first new crops of the year. On or before the day of Sankrāntī Bellaghars and Mejis are prepared by menfolk with Bamboo sticks and other wood / grass material. Beautiful make-shift cottages in the form of Bellaghars are prepared.People stay overnight in these Bellaghars, enjoys feasts and next day the Bellaghars are lit. The ashes are spread in the fields, rivers and trees for improving soil health and bringing luck for better harvesting next season. On the day of Sankrāntī people gather together in their fields at very early hours and do Meji fires. Meji fire is a ritual in which Agni is worshipped. All the offerings are placed in front of Meji and one of the elders of the community does the honour of lighting up the Meji. A thick cloud of smoke covers the area and the crackling sound of burning bamboos is heard. While the sacred Meji fires burn, people greet each other and enjoy the feasts. Womenfolk distribute the offerings placed before Meji fires as Prasādam.

Lohri: Every year on the previous day of Makar Sankrāntī in Punjab, Haryana and north-western region, the harvesting festival celebrated is known as “Lohri”. This commemorates the passing off of winter solistice and Lohri represents the largest night before the end of winter solistice followed by the shortest day of the year in Māgh as per Hindu calendar. Although Punjab is known for production of wheat, this festival is related to the sugarcane harvesting after the crop reaches the maturity. Sugarcane products such as jaggery and gachak are essential for Lohri along with groundnuts which are also harvested in the season. Traditionally people eat chikki, gajak, sarso dā sāg, makkai de roti, raddish, groundnuts and jaggery during the festival. Lohri celebrates fertility and joy of life. Harvested fields and farmyards are the central attraction. The farmyards are lit up with lights and bonfires. Folk dances are a part of the festival such as men perform Bhāngara whereas women perform graceful Giddā dance. People circle around the bonfires and offer sugarcane, puffed rice, popcorn etc. while performing folk dances with songs and prayers to Agni. The prayers to Agni Devatā are for his blessings for prosperity and fertility of land. The fire signifies the spark of life and prayers are said for goodwill and abundant crops. They also shout, “Ādar Āye Dilather Jāye” i.e.” Let the wealth, prosperity, honour come and poverty vanish.”

Pongal: Pongal is celebrated as a harvesting festival with glory in Tamilnadu, Puducherry, Sri Lanka and by Tamilians. This harvesting festival is dedicated to Sun God. In Tamilnadu it is a four-day festival called “Thai Pongal” usually celebrated every year from 14^th to 17^th January. It corresponds with Makar Sankrāntī which is celebrated throughout India. Thai Pongal is mainly celebrated to convey appreciation and gratitude to Sun God for bountiful crops and their successful harvesting. Part of the celebration is boiling of the first rice of the season as an offering to Sun God i.e. “Sūrya Mangalam”. The four day Pongal celebrations are Bhogi, Thai, Maatu and Kannuml. On “Bhogi” day, people discard old belongings and celebrate new possessions. Houses are cleaned, painted and decorated to give a festive look and the farmers keep medicinal herbs, neem leaves etc in the north-east corner of each field to prevent crops from diseases and pests.

The main event, “Thai Pongal” takes place on the second day of four day celebrations. On this day, milk is cooked in a vessel and when it starts bubbling and overflowing, freshly harvested rice is added and cooked, as an offering to Sun God. The day marks the start of Uttarāyaṇa i.e. when the Sun enters the 10^th house of Indian Zodiac viz. Makar or Capricorn. “Maatu Pongal” is celebrated to recognize and appreciate the cattle for providing dairy products to human beings and fertilizers, labour and transportation for agricultural operations. Cows, buffaloes, oxen are bathed, decorated and fed with mixture of Pongal, jaggery, honey, banana and other fruits. “Kannum Pongal”, the fourth day of the festival marks the end of Pongal. The word ‘Kannum’ in this context means ‘visit’. Many families hold reunions. Villagers visit relatives and friends while in the cities people gather on beaches, theme parks and gardens. The exchange of greetings and gifts take place and the joyful atmosphere prevails in all households.

Makar Sankrāntī: The sun’s entry  in Makar Rāshi and starting of Uttarāyaṇa is celebrated as Makar Sankrāntī or “Sankramaṇ Parva” in Andhra Pradesh, Bengal, Bihar, Goa, Karnataka, Kerala, Orissa, Madhya Pradesh, Maharashtra, Manipur, Telangana and Uttar Pradesh, while it is celebrated as, ‘Uttarāyaṇa’ in Gujarat and Rajasthan. In Andhra Pradesh, it is celebrated for four days like Pongal in Tamilnadu. The fourth day here is celebrated as “Mukkanuma” for worshipping cattle. Some people also take non-vegetarian dishes on the fourth day while they do not take any non-vegetarian food during first three days of Makar Sankrāntī.

In Maharashtra, Makar Sankrāntī is celebrated not only for three days but as a Sankramaṇ Parva it extends right up to Rathasaptamī, the 7^th day of Śuklapakṣa of Māgh. The previous day of Makar Sankrāntī is called “Bhogi”. On this day, Bājrā rotī of Til (Bread of Pearl Millets with toppings of Sesame Seeds) is prepared and a bold dish of mix-vegetables consisting mainly of green bengal gram, carrots and various types of beans, which are the produce of new crops is prepared. On the day of Makar Sankrāntī a delicacy of “Gul Poli” (rolled Chapatti/Roti with inside stuffings of jaggery and sesame seeds) is prepared and offered in Pūjā.

During the period from Makar Sankrāntī to Rathasaptami (except the third day which is called, ‘Kinkrant’) “Haldi-Kumkum” programmes are organized and celebrated by ladies. People meet their relatives and friends and offer Laddoo made from Sesame Seeds and Jaggery with greetings for auspicious days of Uttarāyaṇa and for establishing re-unions and good relationships with each other. On Rathasaptami day Sun god is worshipped in the form of “Sun riding the Chariot of Seven Horses”. On this day milk is boiled in small earthen pots and allowed to overflow as an offering to Sun God. Thus, Makar Sankrāntī with extended period up to Rathsaptami is the largest festival celebrated during Sankramaṇ Parva, while the Sun enters the Makar Rāshi.

In all these festivals the concept of Yajña is deeply rooted. The basic principle is expression of appreciation and gratitude to the nature, nature-spirits and deities for their benevolence and bounty. Sacrifice of something given by nature (Idam na mam!) for ‘Samaṣṭī Kalyān’ and ‘Mānav Kalyān’. The elements of, ‘competition’, ‘Brand building’ or ‘Conflict with Nature and others’; which are the basis of Western Approach to Agriculture or any Business activity , is totally absent here . On the contrary the concept of, ‘Sacrifice for Samṛddhī‘; i.e. overall prosperity, peace and happiness is very much ingrained in these festivals. Prayers for Bounty or Samṛddhī to Agni or Sun God are for the purpose of ‘plenty for all and sharing with all’. The concept of Yajñā in these festivals makes the fundamental difference in the Cultures.

to be continued….

–Sh. Anand Gaikwad, Krishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary

Indian Festivals based on the Concept of Yajña (Part -I)

– Sh. Anand Gaikwad

Introduction

While I was studying Varāh Mihir’s “Brihat Samhitā” and participating in the exercise of validation of his Rain conception and Rain Delivery (RCRD) theory for Monsoon -2016; the basis of Yajña concept being incorporated in some of the Indian Festivals came to my mind as a realisation. I have been thinking about it ever since the publication of the report about this validation exercise in Asian Agri-History Journal 2018 Vol.22 (2), the International Quarterly Journal of Asian Agri- History Foundation. My association with late Ashwamedhayaji Shri Nanaji Kale for  validation of Suvrushti  Project and RCRD Theory for Monsoon 2016, was a wonderful experience for me; particularly for understanding the greatness of our Ṛśis in theorizing their observations  of nature, environment, atmospheric order and the  Cosmological  System consisting of Sun, Moon, Planets and Nakṣatras. One marvels at the wisdom and expertise in interweaving these theories in social and cultural life for the common benefit of mankind.

Source of Image : https://study.com/academy/lesson/high-low-pressure-areas-horizontal-vertical-movements.html

All of us are familiar with the Indian Monsoon. The word Monsoon has its origin in Arabic word, ‘Mausam’ which means ‘season’. The word which was originally referred to wind reversals in the Arabian sea, has come to mean the whole range of the phenomena associated with the annual weather cycles in tropical and sub-tropical Asia, Australia and Africa. Therefore, the study of Monsoon weather patterns is of great importance for every Indian farmer, every student of Environmental Science and for that matter every Indian citizen, because Monsoon is the life-line of India. According to world climate patterns and regional geography of Asia and India, Monsoon climate patterns are characterized by large scale seasonal reversals of winds, giving very distinct seasons, ’Summer’ and ‘Winter’. In summer moist air is carried northwards from the Indian Ocean over the Indian sub-continent bringing rains. In winter, cool dry weather is carried southwards. Thus, the year gets divided into wet and dry seasons. In addition a short North-East Monsoon affects the south-east coastal states of India due to winds bringing moisture from Bay of Bengal. The Summer Monsoon arrives in southern India in late May or early June and gradually advances northwards and westwards reaching Jammu-Kashmir, Pakistan by early July. It begins to retreat from north western regions and Pakistan by September and withdraws from south India by November. This pattern of advancement and withdrawal gives Indian sub-continent its characteristic seasonal rainfall pattern which is called Indian Monsoon.

Our great Ṛśis and seers during Vedic Period and Post Vedic Period had studied these weather patterns and encapsulated their findings in scriptures like , “ Brihat Samhitā“ of  Varāh Mihir, “Arthaśastra“ of Kautilya  and “Kṛśi Parashar“ of  Parashar. In addition to these examples of the Science of Rainfall Prediction and Rain Conception Signals, there are many ancient texts of Astrometerology of Vedic traditions like –Parashar Samhitā, Garg Samhitā, Kashyap Samhitā, Maghmala Samhitā, Narad Samhitā etc. which have been mentioned in the reports/ books published by Shri Yogiraj Ved Vidnyan Aśram, Barshi, Dist. Solapur Maharashtra, (Vedaśram) founded by late Ashwamedhayaji Shri Nanaji Kale mentioned above. Vedaśram carried out various experiments of, Suvrushti Projects and Validation of Varāh Mihir’s RCRD Theory by performing Somyāgas, Parjanya Yāgas for establishing scientifically the relationship between Yajñas, Agriculture, Environment and Rainfall.

Varāh Mihir’s Theory of Rain Conception and Rain Delivery ( RCRD):

Varāh Mihir in his, “Brihat Samhitā” gives his theory of Vṛśṭi Garbhadhārana (Rain conception) and Vṛśṭi Prasav (Rain delivery). Chapters 21 to 28 of this book are devoted to this subject-matter. Before laying down his theory, Varāh Mihir explains the importance of the knowledge of Rainfall Prediction, Rain Conception Signals and Rain Delivery at the beginning of chapter 21 entitled “Garbh Lakṣaṇam” (Pregnancy of clouds) in the first verse as follows:

अन्नम् जगत: प्राणा: प्रावृट्कालस्य चान्नमायत्तम् |

यस्मादत: परीक्ष्य: प्रावृट्काल: प्रयत्नेन् ||१||

Annam Jagataḥ Prāṇāḥ Prāvṛṭkālasya Chānnamāyattam  I

Yasmādataḥ Parīkṣyaḥ Prāvṛṭkālaḥ Prayatnen  II1II

It means that as the food is life-giving and life-sustaining force to all living beings and the food is dependent on rainfall (Monsoon) it should be observed, investigated and studied carefully. In India only 35% of the cultivated land is an irrigated land, which means that almost 65% is rain-fed area, which is entirely dependent upon Monsoon. Hence farmer’s knowledge about Rain Conception Signals and Rainfall Prediction is of great significance.

केजिद्वदन्ती कार्तिक शुक्लान्तमतीत्य गर्भदिवसा: स्यु: |

न च तन्मतं बहुनां गर्गादीनां मतं वक्ष्ये II ५II

Kejidvadantī Kārtika Śuklāntamatītya Garbhadivasāḥ Syuḥ  I

Na Cha Tanmataṁ Bahunāṁ Gargādināṁ  Mataṁ Vakṣye II5II

Thus, some sages say that the days of pregnancy of clouds begins after the full moon of Kārtika month but the opinion is not shared by the majority. Therefore he further says:

मार्गशिर: सितपक्षप्रतिपत्प्रभृति क्षपाकरेआषाढाम् |

पूर्वा वा समुपगते गर्भाणां लक्षणं ज्ञेयम् ||६||

Mārgśiraḥ Sitpakṣapratipatbhṛti Kṣapākareāṣāḍhām I

Pūrvā Vā Samupagate Garbhāṇāṁ Lakṣaṇaṁ Jñeyam II 6 II

The symptoms of pregnancy of clouds are to be detected / observed when Moon transits Purvāśāḍha asterism commencing from the first day of Mārgaśirsya. Varāh Mihir’s prime RCRD Theory is stated in verse 7 :

यन्नक्षत्रमुपगते गर्भश्चंद्रे भावेत्स चन्द्रवशात् |

पन्चनवते दिनशते तत्रैव प्रसवमायाति || ७||  

Yannakṣatramupagate Garbhaśchandre Bhāvetsa Chandravaśāt I

Panchanavate Dinśate Tatraiva Prasavmāyāti  II7II

The rain-foetus formed during the Moon stay in a particular asterism (Nakṣatra) will be born 195 days (192 calendar days  + or – one day ) later at the time when the Moon will be again in the same asterism according to the laws of her revolution (Moon Cycle). Thus, the RCRD Theory of Varāh Mihir in simple words is that rain conception takes place during dry period (Mārgaśir to Chaitra).The rain conception signals can be observed from the first day of Mārgaśir till Chaitra Māsa. The rain-foetus conceived during this period will give rain delivery after the gestation period of 195 days (approx. six and half months later) at the time of same asterism when the foetus was conceived. The various rain conception signals to be observed are given in other verses and depending on the rain conception signals observed the rain delivery after the gestation period of 195 days  can be predicted . One can prepare a local calendar of rainfall prediction and validate the same with actual rainfall on those days. A farmer can plan his agricultural operations based on this local Agro-climatic calendar.

The relationship of Yajña with Agriculture and Environment :

When one reads the RCRD Theory of Varāh Mihir along with the gospel truth given in Bhagavadagītā Chapter 3 Śloka 14:

अन्नाद् भवन्ति भूतानि पर्ज्यन्यात् अन्नसंभव: |

यज्ञात् भवन्ति भूतानि पर्ज्यन्या: यज्ञ: कर्मसमुद्भव: ||३.१४|| 

Annād bhavanti bhutāni parjanyāt Annasambhavaḥ I

Yajñāt Bhavanti Bhutāni Parjyanyāḥ Yajñaḥ Karmasamudbhavaḥ  II3.14 II

One leads to logical conclusion that Yajñas be performed during the dry period to facilitate rain conception and rain-foetus nourishment during the gestation period. This very concept has been incorporated in our festivals which are based on Yajña/ Havans starting from Durgā Navrātri in Aświn to Rāma Navmī in Chaitra and Akṣaya-Tṛtīyā in Vaiśākha. The deities worshipped are Ādi Śakti, Puruśa, Śiva, Agnī and Surya and the offerings are preparations of cereals and pulses of newly harvested crops. Our Ṛśis have interwoven these festivals which are based on ’Suryōpasana’ and ‘Agniupasana’ in our cultural system for celebration / participation by masses.

(to be continued…..)

–Sh. Anand Gaikwad, Krishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary