Significance of Onam

Onam (Malayalam: ഓണം) is the state festival of Kerala celebrated by the people of Kerala, India. The festival commemorates the Vamana avatar of Vishnu. The festival is marked by various festivities, including intricate flower carpets, elaborate banquet lunches, snake boat races, Onappottan, Kaazhchakkula in Guruvayoor, Puli Kali, Kaikottikkali etc. These festivities make Onam a unique festival on the earth which is embellished by most number of cultural elements and it can be undoubtedly said that these elements constitute the colorfulness, diversity and richness that no other festival can claim.

The word Onam or Thiruvonam is derived from the Sanskrit word Shravanam. Thiruonam is one among the 27 nakshatras or constellations. The word ‘Thiru’ is used to address places and activities associated with Lord Vishnu. Thiruvonam is also believed to be the nakshatra of Vishnu. Onam is celebrated at the beginning of Chingam, the first month of Kollavarsham of the Malayalam calendar. This corresponds with August-September according to the Gregorian calendar. It is believed that Onam celebrations started during the Sangam era.

Onam is an ancient festival which still survives in modern times. Kerala's rice harvest festival and the Festival of Rain Flowers, which fall on the Malayalam month of Chingam, celebrates the Asura King Mahabali's annual visit from Patala (the underworld). During the harvest season, fields look brilliant and glow with golden paddy grains. It is also boom time for fruits and flowers. After Karkidakam, the month of deprivation, farmers are happy with a bountiful harvest and celebrate the festival to the hilt. Onam festival continues for ten days, starting from the day of Atham and culminating on Thiruonam. Atham is decided by the position of stars and is regarded as auspicious.

The people of Kerala believe that on the Thiruonam day King Mahabali visits his subjects and hence the day is marked by feasting and festivities. To welcome their revered King, people lay flower mats (Pookalam) and prepare a grand feast (Onasadya). It is a nine course meal consisting of 11 to 13 essential dishes and served on banana leaves. In traditional large families called Tharawads, the Karanavar or the eldest member gives Onapudava or new clothes as gifts to all family members including servants. Other members of the family exchange gifts among each other.

Another feature of Onam is Vallamkali or the snake boat race. A large number of big and decorated boats called Chundan Vallams participate with hundreds of oarsmen for the race. The long boats embellished with festoons and silk umbrellas present a charming spectacle in the backwaters of Punnamada near Alappuzha. The rhythmic rise and fall of the oars as oarsmen row in unison and the songs and music of the drum is an eye-catching spectacle. The annual boat race on the day of Uthrittathi at Aranmula in Pathanamthitta district and the Vallasadhya or the feast for the participants is a significant event.

A procession of decorated elephants is carried out in Trissur, the cultural capital of Kerala. Bejeweled elephants in their full majesty and grandeur are a magnificent sight to behold.

Onam not only keeps alive memories of a bygone era of peace and prosperity but brings families scattered in distant places to an annual get-together reinforcing the strong family bonds.

Significance of Ratha Saptami

Ratha Saptami or Rathasapthami or రథ సప్తమి in Telugu or Magha Saptami is a Hindu festival that falls on the seventh day (Saptami) in the bright half (Shukla Paksha) of the Hindu month Maagha. It marks the seventh day following the Sun’s northerly movement (Uttarayana) of vernal equinox starting from Capricorn (Makara). It is symbolically represented in the form of the Sun God Surya turning his Ratha (Chariot) drawn by seven horses (representing seven colours) towards the northern hemisphere, in a north-easterly direction. It also marks the birth of Surya and hence celebrated as Surya Jayanti (the Sun-god’s birthday).

Ratha Saptami is symbolic of the change of season to spring and the start of the harvesting season. For most Indian farmers, it is an auspicious beginning of the New Year. The festival is observed by all Hindus in their houses and in innumerable temples dedicated to Surya, across India.

Ratha Saptami marks the seventh day following the Sun’s northerly movement (Uttarayana) of vernal equinox starting from Capricorn (Makara). It is symbolically represented in the form of the Sun God Surya turning his Ratha (Chariot) drawn by seven horses, with Aruna as the charioteer, towards the northern hemisphere, in a north-easterly direction. The symbolic significance of the ratha and the seven horses reigned to it is that it represents the seven colours of the rainbow. The seven horses are also said to represent the seven days of a week starting with Sunday, the day of Sun god Surya. The chariot has 12 wheels, which represents the 12 signs (each of 30 degrees) of the Zodiac (360 degrees) and constituting a full year, named Samvatsara. The Sun’s own house is Leo (Simha) and he moves from one house to the next every month and the total cycle takes 365 days to complete. The Ratha Saptami festival seeks the benevolent cosmic spread of energy and light from the Sun God.

Ratha Saptami also marks the gradual increase in temperature across South India and awaits the arrival of spring, which is later heralded by the festival of Ugadi or the Hindu lunar New Year day in the month of Chaitra.
In a way this day is also observed as Ugadi/ in some parts of Andhra Pradesh.

The Jilledu leaves or Arka patrams have a lot of Solar energy stored in them and similarly regu leaves. That is a Part of Surya aaraadhana.
On Ratha Saptami day, while taking bath we say this mantra;

'' Yatyat Janma krutam Paapam Mayaa saptama janmasu,
Tanmey rogancha shokancha maakareehantu saptamee,
Etajjanam krutam paapam, yaccha janmaanta raari tajamey,
Mano vaakaayajamyaccha Ghnaataaghnaateychayey punah,
Iti sapta vidham paapam Snanaantey sapta saptikey,
Sapta vyaadhi samaayuktam haramaakaru! Saptami.''

With this Snaanam, the papam of seven previous births will vanish with Lord Surya’s blessings. Then we offer jala tarpanam to Sun God. With chikkudu (a type of beans family) we make chariot and horses. Small sticks pierced at the near end to make a pair and do SEVEN such things and treat them as the horses of the Chariot of Surya. In the Sun light(facing East), we place a Kumpati ( a type of stove in which we use charcoal as fuel). On this day we use dried cow dung instead of charcoal and lit the stove.  Pour milk in a bronze vessel and place it on the stove . When the milk begins to boil add some rice, once the rice is cooked add some jaggery(unrefined whole crane sugar). Cooked rice is taken and placed in seven pairs of chikkudu leaves. After argya pradaanam, we offer this to Sun God as Naiveydyam and then take it Prasaadam.

Anarghyam is offered to SUN and the following mantra is chanted;

'' Saptasaptivaha! preetah ! saptaloka pradeepana,
Saptameesahito deva ! gruhaanaarghyam divaakara! ''

Significance of Guru Purnima or Vyasa Purnima

The full moon day in the month of Ashada (June-July) is observed as the auspicious day of Guru Purnima or Vyasa Purnima, a day sacred to the memory of the great sage Vyasa. All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus. Vyasa was not only believed to have been born on this day, but also to have started writing the Brahma Sutras on ashadha sudha padyami which ends on this day, hence their recitations as a dedication to him, are organized on this day, which is also known as Vyasa Purnima. On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.

The word guru is derived from two words, 'Gu' and 'Ru' . The Sanskrit root "Gu" means darkness or ignorance. "Ru" denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Gurus are believed by many to be the most necessary part of lives. On this day, disciples offer puja (worship) or pay respect to their Guru (Spiritual Guide).

The festival is common to all spiritual traditions in Hinduism, where it is dedicated to the expression of gratitude towards the teacher by his/her disciple. Hindu ascetics and wandering monks (sanyasis), observe this day by offering puja to the Guru, during the Chaturmas, a four month period during the rainy season, when they choose seclusion, and halt at one selected place; some also give discourses to the local public. Students of the Indian classical music, which also follows the Guru shishya parampara, celebrate this festival, around the world.

This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.

Guru Brahma, Guru Vishnu
Guru Devo Maheshwara.
Guru Saakshaat ParaBrahmaa
Tasmayii Shri Guruve Namah

The above shloka is known as the Guru Mantra – an invocation chanted in honor of the Supreme Guru who consists of a combination of the trinity of Brahmaa (creator), Vishnu (preserver) and Maheshwara (Shiva, destroyer). The shloka further says that Guru is saakshaat, in human form, a representation of ParaBrahmaa – the supreme, omniscient One. So, let us pay homage, with a deep bow, tasmayii to the Guru as we say – Shri Guruve Namah.

Significance of Janmashtami or Krishnashtami

Janmashtami or Krishnashtami, is the birthday of lord Krishna which is celebrated with great enthusiasm all over the country. It is believed that lord Vishnu reincarnated in the form of lord Krishna on the auspicious day of Janmashtami. The historical background of the birth of lord Krishna depicts the significance of this Hindu festival.

The verses in the Bhagavad-Gita (a sacred book narrated by Lord Vishnu) say, that whenever there will be predominance of evil and decline of religion, I will reincarnate to kill the evil and to save the good. The main significance of Janmashtami is to encourage goodwill and to discourage bad will. Krishna Jayanti also celebrates togetherness. The holy occasion brings people together, thus it signifies unity and faith.

He was born on the eighth day of Krishna Paksha in the month of Sravana. According to Hindu mythology, he was exchanged with the baby girl child of Yashodha and Nand. This was done to save him from the clutches of his maternal uncle Kansa who was determined to kill the Lord at the time of his birth. Hence, Kansa had also imprisoned his sister and brother-in-law. But eventually, Lord Krishna killed Kansa and saved Mathura.

From then on, people celebrate every year birthday of the Lord. It is said that when the God was born, there was turmoil in the nature to symbolize the fury and turmoil in the city of Mathura as well as in every heart. This also signifies that Divine power had come on earth to relieve everyone. So, such is the significance of Janmashtami. The God even spread the message of kinship and fraternity. He stressed ‘karma’. He also advised Arjun during the battle of Mahabharata.Cities all over India get into a trance like mode. People visit temples at night, joint their hands and bow their heads in front of Krishna's idol with enormous faith.

A small cradle is placed with a miniature Krishna's idol in it as a symbol of his birth. Devotees swing the cradle joyously and celebrate the arrival of Shri Krishna by reciting aarti (prayer) and bhajans. Devotees fast for the whole long day, they break their fast in the midnight or on the next day. The fast is usually a waterless fast. Fragrance of the flowers, soothing aroma of burning camphor and jingle of the temple bells fill the atmosphere with divinity.

Dahi Handi (pot of curd) is celebrated on the second day of Janmashtami. Shri Krishna, as a child was very naughty. He loved butter. He would steal butter prepared by the gopis. (young women in Gokul)When the gopis complained to his foster mother Devaki, she ran behind him with a stick in hand to punish him. She could not catch infant Krishna. She decided to tie him with a rope. Krishna allowed her to tie him as he knew that his mother loves him a lot. She did not punish him. She scolded Krishna and told him not to steal butter again. Krishna's charismatic smile made her heart melt. She hugged little Krishna. Thus little Krishna got the name, Makhanchor (one who steals butter) due to this. Krishna is also fondly called as Devakinandan (Devaki's son).

Dahi Handi is celebrated to mimic the stealing of butter by Krishna. An earthen pot containing butter, ghee (milk fat), dry fruits and milk is hung at a height with the help of a rope. Energetic men make a human pyramid and climb on each other to reach the pot and the break the pot. Later Dahikala (ingredients in the pot) is distributed among everyone. Dahi Handi celebration encourages working in a team, thus signifies the importance of team work.

Every aspect of Krishna's life is captivating no matter whether it is naughtiness of an infant Krishna, Krishna's life in Gokul, Krishna's romance with Radha or assassination of cruel Kans. God never asks for material things. A deity wants attention from his devotees. Devote yourself fully towards lord Krishna and make this Janmashtami special.

Significance of Indian(Telugu) Wedding

A Telugu Wedding is an elaborate affair and comprises of a large number of rituals and ceremonies that spread over several days. It may be noted that there may be certain regional and caste variations regarding ceremonies related to Telugu wedding ceremony. However, what remains essentially the same is the highest regard of Telugu people for the institution of marriage.
Here is a short description of some of the popular pre-wedding rituals of a Telugu marriage ceremony.
Pre-Wedding Rituals:
Nischitaartham: The wedding ceremony is the most celebrated social event in Indic societies . The concept of marriage as a major event in a human life, can be traced back to Vedic times. Mostly Hindu marriage ceremonies are elaborate ones and they may last for a few days especially among those who are wealthy enough to afford the same. Although the main wedding ceremony is a one-day affair, there are different ceremonies that are held on separate days preceding the main wedding ceremony. According to Hindu religion out of sixteen ceremonies in a person's lifetime, marriage is considered to be the thirteenth one. In most Indic societies where arranged marriages are not uncommon, the decisions regarding the conduct of the marriage are made jointly.
Once they decide, the date of the engagement and marriage is fixed. There are various pre wedding functions and rituals one of which is the engagement ceremony, and which is the most important since it marks the beginning of the wedding ceremony. In this day and age, especially among the Diaspora when an extended courtship appears to be the norm rather than the exception, it is not uncommon for an engagement ceremony to be held months before the wedding is conducted. It is known by different names in different regions of the country such as Misri, ring ceremony, aashirwad, Vaagdaanam or Vaakdaana , Nischitaartha and mangni. Nischitaartha means the process of making a decision and a commitment to each other, and is generally the term used in the Southern part of India. The term literally means "firming up". The ceremony is based on vedic practices going back over 5000 years begins with a Ganapati Puja and consists mainly of pledges between the 2 fathers. This is done by invoking the lineage of the families and making a formal proposal for the alliance. Variations notwithstanding, the general practice is for the father of the bride to make the initial overture. The affirmative response by the parents of the groom, signifies the resulting commitment to the marriage.
In the Western tradition, an engagement consisting mainly of a proposal by the prospective groom to the intended bride to marry him is generally made in private and is accompanied by the gift of a ring to the lady. an engagement party may then take place depending on the interval between the engagement and the marriage itself.

Muhurtam: Muhurtam means determining the auspicious part of the day for the marriage. The period that is considered auspicious starts from 7.00 p.m. and goes on till the next day until about 11 am. Telugu Weddings don't usually take place in the months of Aashad, Bhadrapada and Shunya as these months are considered not auspicious. The following are the names of the months in the Hindu calendar
Chaitra, Vaishakh, Jeshta, Ashadh, Shrawan(Sawan), Bhadrapad(Bhado), Ashwin, Kartik, Margshirsh, Paush(Pushya), Magha, Falgoon (Fagan)

Pendlikoothuru/Pendlikoduku: This ceremony involves anointing the bride and the groom with oil and turmeric before bath. Following the bath, the couple dons new clothes. The bride-to-be wears flowers in her hair. She also adorns her forehead with a bindi or vermilion dot and wears bangles on her wrists.

Upanayanam: It is a sacred thread ceremony that all men have to undergo before they are considered eligible for marriage. It involves wearing a white thread known as jynau on the upper part of the body.

Snathakam: Snathakam ceremony is performed at the bridegroom's house before the muhurtam. It is a sort of thread ceremony that involves making the groom wear a silver thread on his body.

Eduru Sannaham & Kashi Yatra: This is an extremely joyful ceremony. Following the tradition, after the recitation of Vedic verses, the groom pretends to leave for Kashi, a pilgrimage center to become an ascetic. He carries a walking stick and other essentials to show that he is not interested in becoming a householder anymore. He relents and agrees to the marriage only after he is stopped and persuaded by the bride's brother to fulfill his responsibilities as a householder.

Mangala Snaanam: Following the custom, the bride and groom must take a Mangala Snaanam or an auspicious bath on the day of the wedding. The bath is believed to cleanse and purify them and make them ready for the sacred rites that are to follow.

Aarti: After the ceremonial bath, the bride and groom are anointed with oil at their respective homes. Their families perform aarti. The ceremony is significant as it carries with it the family's prayer that the mind of the bride/groom be illuminated by wisdom.

Ganesh & Gauri Pooja: The bridegroom performs Ganesh pooja in the mandapam or wedding hall just before the marriage ceremony. Worshipping the revered Ganesha who is the remover of all obstacles. Similarly, the bride performs Gauri Puja and seeks blessings for a blissful married life.

Wedding Rituals: A typical Telugu Wedding is full of joyous and colorful rituals. Please read on to know more about Telugu Wedding traditions.

Kanyadaanam: A significant part of Hindu weddings, the Kanayadaan is that part of the marriage ceremony in which the girl's family gives her way to the groom. In a traditional Telugu wedding, bride's maternal uncle carries her in a bamboo basket to the mandapam where a curtain separates the bride and bridegroom. They are not to see each other until after the marriage ceremony. The priest invokes the blessings of the ancestors belonging to the last seven generations of both families. The bride's parents wash the groom's feet in a gesture that symbolizes their belief that he is a form of God to whom they now offer their daughter's hand.

Jeelakarra Bellam: After the priest recites the wedding shlokas from the Vedas, the bride and groom apply a paste of cumin seeds (jeera) and jaggery on each other's hands. This is known as Jeelakarra-Bellamu. This slightly bitter cumin and sweet jaggery when ground together turn into an inseparable mixture. The custom signifies that bride and groom are supposed to become inseparable through life's bitter and sweet times.

Madhuparkam: For the Madhuparkam ceremony the bride wears a white cotton sari with a red border, while the groom dons a white cotton dhoti with a red border. White signifies purity and chastity, while red color represents strength.

Jyothulu & Talambralu: Under this ceremony, ten married women (Sumangalis) accompany the bride. Six of them hold plates full of rice and turmeric powder mixed together. The remaining hold plates with small lamps made from a mixture of rice flour, sugar and milk. Rice signifies abundance while lit lamps represent sweetness and light, two qualities that the bride brings with her to this new phase of life.

Mangalsutra: To carry out this ritual, the curtain between the bride and the groom is removed. After offering prayers, the groom ties the two strings each with a golden disc representing the Mangalsutra separately around the bride's neck with three knots to represent the strength of their union physical, mental and spiritual.

Garlands: After the mangalsutra ceremony, the couple exchange garlands. Those present at the wedding shower their blessings on the couple by sprinkling flowers and turmeric-colored rice or Akshat on them.

Saptapadi: 'Saptapadi' or seven steps are what the couple takes together. In this ceremony the bride's saree and the groom's dhoti are tied together at one end in a knot. In each step that he takes, the groom prays for life-long blessings. During this ceremony, saris, ornaments and other gifts are offered to the couple and to other family members.

Sthaalipaakam: In this sweet ceremony, the groom slips silver toe rings on the bride's feet. The girl is also adorned with a string of black beads, to protect her from the evil eye.

Arundhati Darshanam: Here, the couple gazes out together on the Arundhati star as a reminder to the pair about their cosmic responsibilities that they have to perform in the coming walks of life.

Appagintalu: It refers to handing over the daughter to the groom and his family after the marriage ceremony is over.

Post-Wedding Rituals: Given here is a short description of some prominent post-wedding rituals of a traditional Telugu Wedding.

Grihapravesh: When the marriage ceremony is over the bride is ceremonially taken to the groom's home for Griha Pravesh (entering the house for the first time). Here, the in-laws give the bride a warm welcome.

16 days festival: As is customary in a Telugu wedding, the two mangalsutras are united on a common thread 16 days after the wedding. An elder member of the family or the husband himself can unite the two mangalsutras on a common thread. A few black or golden beads are slipped between the two plates so that they don't clash with each other. Signifying harmony between the two families. The bride takes a bath and wears a new sari before wearing the mangalsutra on this day. 16 days are symbolic of the time needed by the bride to understand her husband's family.

Raksha Bandhan (Rakhi) Significance

Raksha Bandhan, (the bond of protection) or Rakhi is a Vedic festival primarily observed in India and Nepal, which celebrates the relationship between brothers, cousins and sisters. It is also called Rakhi Purnima in most of India. It is also celebrated in some parts of Pakistan. The festival is observed by Hindus, Sikhs and some Muslims. The central ceremony involves the tying of a Rakhi (sacred thread) by a sister on her brother's wrist. This symbolizes the sister's love and prayers for her brother's well-being, and the brother's lifelong vow to protect her. The festival falls on the full moon day (Shravan Poornima) of the Shravan month of the Hindu lunisolar calendar. It grew in popularity after Rani Karnavati, the widowed queen of Chittor, sent a Rakhi to the Mughal emperor Humayun when she required his help.

The festival is marked by the tying of a Rakhi, or holy thread, which comes in many colors and designs, by the sister on the wrist of her brother. The brother in return offers a gift to his sister and vows to look after her as she presents sweets to him. The brother usually presents his sister with an envelope filled with money however, other presents such as saris and clothing can be given. The brother and sister traditionally feed one another sweets. These sweets include anything from Jalebi, Kaju Katli, Laddu or Burfi. Since north Indian kinship practices give cousins a status similar to siblings, girls and women often tie the Rakhi to their male cousins as well (referred to as "cousin-brothers" in regional parlance) in several communities. Unrelated boys and men who are considered to be brothers can be tied Rakhis, provided they commit to a lifelong obligation to provide protection to the woman or girl.

Historical occurrences:

Krishna and Draupadi: Incident from the Mahabharat concerns Krishna and Draupadi, the wife of the Pandavas. She had once torn a strip of silk off her sari and tied it around Krishna's wrist to staunch the bleeding from a battlefield wound. Krishna was touched by her action and declared her to be his sister, even though they were unrelated. He promised to repay the debt and then spent the next 25 years doing just that. Draupadi, in spite of being married to five great warriors and being a daughter of a powerful monarch, trusted and depended wholly on Krishna. Krishna repaid the debt of love during the "Cheer-Haran" (literally "clothing-removing") of Draupadi, which occurred in the assembly of King Dhritarashtra when Yudhisthira lost her to the Kauravas in gambling. At that time, Krishna indefinitely extended her saree through divine intervention, so it could not be removed, to save her honor. This is how he honored his rakhi vow towards Draupadi.

Yama and the Yamuna: According to another legend, Raksha Bandhan was a ritual followed by Lord Yama (the Lord of Death) and his sister Yamuna, (the river in northern India). Yamuna tied rakhi to Yama and bestowed immortality. Yama was so moved by the serenity of the occasion that he declared that whoever gets a rakhi tied from his sister and promised her protection, will become immortal.

Significance of Rangoli

'Rangoli' is a Sanskrit word which means a creative expression of art through the use of color.The word rangoli may also have come from "rang" (color) + "aavalli" (row), which means row of colors, or from rang+avalli, which means creepers of colors. Basically, Rangoli is the art of drawing images and motifs on the floor and walls of one's home using different color powders. Designed with a beautiful combination of various colors, the Rangoli images create an enchanting piece of art. Basically a floor painting, a rangoli image stands for a sign of welcome. The main purpose of making rangolis in diwali is to welcome Goddess Laxmi, the Goddess of wealth, to individual homes apart from warding off the evil eye. The art of rangoli is known by different names in different regions such as "Rangoli" in Maharashtra, Alpana (in Bengal), and Kolam (in South India). Although Rangoli has its origins in Maharashtra, today it is practiced everywhere. One of the most popular arts among Indian women, rangoli is an age old custom of India, and practiced all over the country.


The Rangoli designs are passed down through generations, with some of them being hundreds of years old. Though the designs vary in different sections of India, the basic approach is common. The designs are geometric and proportioned. It has been a tradition in culturally rich India to draw Rangoli on the festivals and other auspicious occasions as it is considered a holy ritual. There is a unique relationship between the festival of diwali and rangoli. Diwali is a major festival of India and drawing rangoli on diwali is a part of diwali celebrations.

The patterns are made with finger using rice powder, crushed lime stone, or colored chalk. They may be topped with grains, pulses, beads, or flowers. Since the entire objective of making rangoli in diwali is to welcome Goddess Laxmi, small footprints coming into the home, representing the footprints of the Goddess, are also made. Rangolis can be of any size, from the size of a doormat, to the covering an entire room. Though making of a Rangoli is highly dependent on the preferences and skills of the maker, lines are always drawn on one finger movement (rangolis are always drawn with fingers) and frequently, the mapping of the rangoli is done with the help of dots, which are joined to form a pattern, and then the pattern is filled with colors. One important point is that the entire pattern must be an unbroken line, with no gaps to be left anywhere, for evil spirits are believed to enter through such gaps, if they find one. In an expert hand, the images created are elaborate and look as if they are painted. In India, this art is temporary. Each rangoli design generally stays for only a day or two as it is often redone as a part of the daily routine. Certain designs are created on special occasions such as weddings and religious festivals like Diwali.

Brief history on Konaseema Dravida

The history of Konaseema Dravidulu is not the usual story of migration of a community, either of choice or compulsion, but a strange one of a precious gift by one ruler to another.

Chalukya ruler Rajendra Cholan had given his daughter, Rani Ammanga Devi in marriage to Raja Raja Narendra, ruler of Vengi (1022-1063) (the capital of which is the present Rajahmundry). It is said that along with the bride were gifted eighteen families of Vedic scholars from Velangaman on the banks of river Kaveri. They travelled on foot carrying 'Agnihotram', the ritualistic fire that is their constant companion. Some more families seem to have joined them subsequently.

The first piece of land gifted to them was Ryali near Ravulapalem in East Godavari District. There they built a small temple and installed the idol 'Jagan Mohan Murti', they had brought along with them. It is a rare piece of artistic sculpture Vishnu from the front and Mohini from the back. These Dravidians seem to have subsequently shifted and settled in Peruru and other neighboring villages, and 'Arava Dibbalu' as they are locally called, stand mute testimony to their first settlement in Ryali.

Naryana Bhat, a pre-eminent scholar among them, is said to have assisted Nannayya Bhat in translation of the Sanksrit Vyasa Bharatam into Telugu. He is also said to have assisted the king in state matters. In recognition and appreciation of his services, Nandampudi Agraharam near Amalapuram was granted to him and some of the Dravidian families settled there.

A major settlement of these Dravidian families from Velangaman was however Peruru ('Peria Ooru' big village  in Tamil) near Amalapuram in East Godavari District. It is said to have been gifted by a Palivela ruler.

Why do Hindus offer/break coconuts to god?

      The Hindus believe that the coconut is the purest form of offering that one can
render unto God. The fruit is unique in many respects.

The sweet, nectar-like water that it holds is pure and untouched by the human
hand. The tree draws from its very base to its highest level.

The coarsely knit outer fibers of the coconut represent the jealousy, greed,
lust, selfishness and other vices of man, which must be broken up and removed if
one is to penetrate and reach the white inner purity and thereafter taste the
sweet untouched nectar of spiritual purity and bliss.

No other fruit has the three distinct eyes of the coconut. These symbolize the
Trinity of Evolution - Creation, Preservation and Dissolution.

The eyes also represent the three eyes of man - the two physical eyes plus the
third or 'inner eye' can penetrate the false, outer facade and reach the
ultimate truth. It alone distinguishes right from wrong.

The composition of the coconut is characteristic of the three elements of man.
The hard, outer shell, with its coarse fibers, represents the physical
composition. The inner white fruit represents man's psychological element, and
the untouched water signifies his spiritual composition.

Having been offered to God by way of prayer, the coconut is then eaten by Hindus
as blessed food or prasaada in the belief that it has now received divine
vibrations from God and will therefore give us good health and prosperity.

      The coconut (Sriphala) which is used in the making of a Purna-Kumbha (kalash) is also an independent object of worship. A coconut - Sriphala - the fruit of God, alone is also used to symbolize 'God' while worshipping any deity. The three eyes of the coconut represent the three eyes of Shiva (Trayambaka- Rudra).

      In India one of the most common offerings in a temple is a coconut. It is also offered occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing home. The coconut is broken and placed before the Lord. It is later distributed as prasaada.

The fiber covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolizing the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker. The coconut also symbolizes selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.

     

      On Rakhi Purnima (Rakshabandhan day) the coconuts are thrown into the sea as offerings to sea-God Varuna. In western India, the festival is called Nariyal Purnima (Coconut Full Moon).

Significance of Namaste

‘Namaste’ or ‘namaskar’ is the Indian way of greeting each other. Wherever they are – on the street, in the house, in public transport, on vacation or on the phone – when Hindus meet people they know or strangers with whom they want to initiate a conversation, namaste is the customary courtesy greeting to begin with and often to end with. It is not a superficial gesture or a mere word, and is for all people - young and old, friends and strangers.

Namaste and its common variants ‘namaskar,’ ‘namaskaara’ or ‘namaskaram’, is one of the five forms of formal traditional greeting mentioned in the Vedas. This is normally understood as prostration but it actually refers to paying homage or showing respect to one another, as is the practice today, when we greet each other.

Meaning :

In Sanskrit the word is namah + te = namaste which means “I bow to you” - my greetings, salutations or prostration to you. The word ‘namaha’ can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one's ego in the presence of another.

Spiritual Significance:

The reason why we do namaste has a deeper spiritual significance. It recognizes the belief that the life force, the divinity, the Self or the God in me is the same in all. Acknowledging this oneness with the meeting of the palms, we honor the god in the person we meet.

Namaste in Prayers:

During prayers, Hindus not only do namaste but also bow and close their eyes, as it were, to look into the inner spirit. This physical gesture is sometimes accompanied by names of gods like ‘Ram Ram’, ‘Jai Shri Krishna’, ‘Namo Narayana’, ‘Om Namah Sivaya’ or just ‘Om Shanti’ – the common refrain in Hindu chants. This is also quite common when two devout Hindus meet - indicating the recognition of the divinity within ourselves and extending a warm welcome to each other.

May the Lord help us also to see His divinity in everybody! Namaste!

Why do Hindu's wear Bindi or dot?

To Signify and protect the third eye.

A bindi represents the third eye in humans for spiritual sight. This third eye is used to see things, which cannot be seen through physical eyes. The bindi helps us cultivate this spiritual vision. It stands as a reminder of the third eye.

It is more significant for Indians to wear Kumkuma than an artificial bindi/sticker. Kumkuma is most often applied by Hindus to the forehead. The reason for this particular location has to do with the ancient Hindu belief that “the human body is divided into seven vortices of energy, called chakras, beginning at the base of the spine and ending at the top of the head. The sixth chakra, also known as the third eye, is centered in the forehead directly between the eyebrows and is believed to be the channel through which humankind opens spiritually to the Divine”. Thus the kumkum is placed at the location of the body which is believed by Hindus to be the most holy.

Do you know what is Kumkuma? It is usually made from  Turmeric root called  Curcuma longa is a rhizomatous herbaceous perennial plant of the ginger family, Zingiberaceae. Turmeric is commonly called Pasupu in telugu.  The turmeric is dried and powdered with a bit of slaked lime, which turns the rich yellow powder into a red color.

When a girl or a married woman visits a house, it is a sign of respect (in case of an elderly lady) or blessings(in case of a young girl) to offer kumkuma to them when they leave. However, it is not offered to widows.

When visiting a Hindu temple, married women from southern India usually dip their ring finger in yellow turmeric powder, and apply a dot on their neck. Men, women, girls, and boys apply a dot on their forehead of red turmeric powder (Kumkuma), also when visiting a temple or during a pooja. In most of India, everyday, married women apply red kumkuma in front of their parting on their forehead as a symbol of marriage. This is called vermilion, or in Hindi, sindoor. Kumkuma in temples is found in heaps. People dip their thumb into the heap and apply it on the forehead or between the eyebrows.

Kumkuma is also widely used for worshiping the Hindu goddesses, especially Shakti , Durga, and Lakshmi, and a kumkuma powder is thrown (along with other mixtures) into the air during Holi (the Festival of Colours), a popular Hindu spring festival.