13 saṅkrānti , ūttarāyaṇa puṇyakāla

13 saṅkrānti (ṃakara saṅkrānti, ūttarāyaṇa puṇyakāla)

Name and significance

uttarāyaṇa

The name and significance of this parva:— Saṅkrānti is one of the most important festivals of the Sanātana Ārya Bhāratiyas. In scriptures it is called by other names such as Saṅkrānti, Makarasaṅkrānti, Makarasaṅkramaṇa, Makarasaṅkramaṇa, and Uttarāyaṇa puṇyakāla also. In Tamil Nadu it is called Pongal. Common people also call this as ‘Ellina Habba’. Though the distribution of sesame is in vougue in the next festival also i.e. ‘rathasaptamī’, it is only Saṅkrānti which is renownedly associated with the significance and fame pertaining to the gifting of sesame, and thus is well known as Eḷḷina habba. The Kannada proveb “Eḷḷu bellava tindu oḷḷeya māthanāḍu’ owes it’s origin to this festival.

The entire uttarāyaṇa is very dear to deities, and auspicious for Devakāryas and auspicious functions. The śāstras purport that it is best to perform auspicious functions such as caula, upanayana, vratacatushṭaya which is done at the end of Brahmacarya, Godāna and marriage etc., during this time, which is dear to the devatās.

उदगयन पूर्वपक्षाहः पुण्याहेषु कार्याणि (आपस्तम्ब गृह्य 12)

उदगयने आपूर्यमाणपक्षे कल्याणे नक्षत्रे चौलकर्मोपनयनगोदानविवाहाः (अश्वलायन गृह्य I-4-1-2)

उदगयन आपूर्यमाणपक्षे पुण्याहे कुमार्याः पाणिं गृणीयाद्यालक्षणसंपन्ना स्यात्” (जैमिनि V-8-23)

Beginning of uttarāyaṇa

It is natural that this day of Makara Saṅkrānti on which the uttarāyaṇa begins, is regarded highly in the śāstras and in traditions. Scriptures declare that religious and spiritual activities such as bath, meditation, gifting, Homa, worship of Gods, tarpaṇa and śrāddha etc performed with faith and devotion, fetch greatest benefits. And, jnānis preach that those who abstain from the above said sacred deliberations and indulge in unholy acts, will incur worst sins.

सङ्क्रान्त्यां पक्षयोर् अन्ते
ग्रहणे चन्द्र-सूर्ययोः।
गङ्गास्नातो नरः कामात्
ब्रह्मणःसदनं व्रजेत्॥ (भविष्यपुराण)

रवि-सङ्क्रमणे पुण्ये
न स्नायाद् यस् तु मानवः।
सप्त-जन्मन्य् असौ रोगी
निर्धनश् चोपजायते॥

सङ्क्रान्तौ यानि दत्तानि
हव्यकव्यानि मानवैः।
तानि नित्यं ददात्य् अर्कः
पुनर्जन्मनि जन्मनि॥ (देवीपुराण)

राहु-दर्शनं सङ्क्रान्ति-
विवाहात्यय-वृद्धिषु ।
स्नान-दानादिकं कुर्युर्
निशि काम्यव्रतेषु च ॥ (गोभिल)

धेनुं तिलमयीं राजन्
दद्याद् यश् चोत्तरायणे।
सर्वान् कामान् अवाप्नोति
विन्दते परमं सुखम्॥

उत्तरे त्व् अयने विप्रा
वस्तु-दानं महाफलम्।
तिल-पूर्वम् अनड्वाहं
दत्त्वा रोगैः प्रमुच्यते॥

तस्मात् तस्यां तिलैः स्नानं
कार्यं चोद्वर्तनं बुधैः॥
देवतानां पितृणां च
सोदकैस् तर्पणं तिलैः।

पुरा मकर-सन्क्रान्तौ
शङ्करो गोसवे कृते।
तिलान् उत्पादयाम् आस
तृप्तये सर्व-देहिनाम्॥

(विष्णुधर्मोत्तर and शिवरहस्य)

Even making gifts on the night of this day is very auspicious.

Definition

The term Saṅkrānti (saṅkrama, saṅkramaṇa) means, the sun appearing to move from one rāśi (a division of the zodiac) to another.

रवेः सङ्क्रमणम् राशौ
सङ्क्रान्तिर् इति कथ्यते।
स्नान-दान-तपः-श्राद्ध-
होमादिषु महाफला॥

मेषादिषु द्वादश-राशिषु क्रमेण संसरतः सूर्यस्य पूर्वस्माद् राशेर् उत्तर-राशौ सङ्कमणम् प्रवेशः सङ्क्रान्तिः।

It is not just the Sun that moves from one rāśi to the other, but the planets also enter into stars and rāśis, during this auspicious time of Saṅkrānti only. Even then, it is customary to specially call the movement of the sun alone from one rāśi to another as Saṅkrānti.

न केवलम् आदित्यस्यैव सङ्क्रमायने पुण्यकालः।

किन्तु सर्वेषां ग्रहाणां नक्षत्र-राशि-सङ्क्रमे पुण्यकालो भवति। सर्वग्रहाणां राश्य्-अन्तर-सङ्क्रमण-वाचिनोऽपि सङ्क्रान्ति-शब्दस्य।
सङ्क्रान्तेः पुण्यकालस् तु षोडशोभयतः कलाः इत्यादि शास्त्रे रवि-सङ्क्रमण-मात्रपरत्वम् ।(स्मृतिकौमुदी)

Subtypes

These Saṅkrāntis are twelve in number viz - Mesha, Vṛshabha, Mithuna, Kaṭaka (Karkātaka), Simha, Kanya, Tulā, Vṛścika, Dhanus, Makara, Kumbha and Mīna.

Among these, kaṭaka and Makara saṅkramaṇas are ayana Saṅkrāntis and Mesha and Tulā are Vishuva saṅkrāntis. Mithuna, kanyā, Dhanus and Mīna saṅkramaṇas are Shaḍaśīti or shaḍaśītimukha Saṅkrāntis and Vṛshabha, simha, vṛscika and kumbhasaṅkramaṇas are classified as Vishṇupadī or Vishṇupadasaṅkrāntis. Though the saṅkramaṇas are twelve in number, common people refer to Makara—Saṅkrānti alone as Saṅkrānti, because of its exceptional sacredness.

Those who cannot afford to observe other Saṅkrāntis must necessarily observe this Saṅkrānti. Thus Makara Saṅkrānti is a Parva Viśesha, renowned as the holiest of the holy.

This parva is called uttarāyaṇapuṇyakāla, as it is an auspicious moment from which the sun God (SūryaNārāyaṇa) begins his journey from south to north (uttarāyaṇa). This is famous in Tamilnadu as ‘pongal’ as it is the day on which milk is boiled and made to overflow, as per a special precept. The custom of common people calling it, ‘eḷḷina habba’ has come into vogue, as it is the day on which sesame is mixed with jaggery and other condiments, and gifted and consumed also.

Timing

ii) When and at what time should this be observed?

Saṅkrānti is a sauramāna festival. It’s observance is on the first day of the month of Makara. According to the lunar calendar it falls in the month of pushya. The festival occurs generally on one of the days i.e. on the 12th, or 13th or on the 14th of January. Even though it may be stated approximately as the day of the festival of Saṅkrānti, it is difficult to decide the precise moment at which this puṇyakāla should be observed (by means of jnāna, dāna, dhyāna, and tarpaṇa etc.)

The specific kālaviśesha at which the sun enters one zodiac from the other is extremely subtle. It is as minute as the one thousandth part of a truti. It cannot be made out by people with the help of ordinary eyes. Only yogis can notice it. As it is impossible for ordinary people to detect that important time, they should perform the rituals at a suitable time which is very close to it, either just earlier to that or just after that. Scriptures state that closer the time of observances to the time of Saṅkrānti, better are the results.

सङ्क्रान्तिसमयस् सूक्ष्मः
दुर्ज्ञेयः पिशितेक्षणैः। (देवल)

त्रुटेः सहस्र-भागो यः
स कालो रविसङ्क्रमे। (देवीपुराण)

अतः अनुष्ठाने मुख्यकालासम्भवात् सङ्क्रान्ति-सम्बन्धिनौ पूर्वोत्तर-कालौ गृहीतव्यौ (कालनिर्णय-हेमाद्रि)

या याः सन्निहिता नाड्यः तास् ताः पुण्य-तमाः स्मृताः (शातातपस्मृति)

The time duration of thirty nāḍis before the onset of saṅkramaṇa and immediately after that are very sacred. Sixty ghaṭikās in shaḍaśīti saṅkramaṇas and sixteen ghaṭikās in Vishṇupadī saṅkramaṇas are very sacred. These durations have been specified with the intention that ordinary people should not transgress them.

तद्-योगाद् अप्य् अधश् चोर्ध्वं
त्रिंशन् नाड्यः पवित्रिताः। (देवल)

षडशीत्याम् अतीतायां
षष्टिर् उक्तास् तु नाडिकाः।
पुण्यायां विष्णुपद्यां च
प्राक् पश्चाद् अपि षोडश॥ (वृद्धवासिष्ठ)

This is the ordinary puṇyakāla.

Then which is the most meritorious time? The times ie. 3, 4, 5, 7, 8, 9 or 12 ghaṭikās nearest to the occurrence of the puṇyakāla respectively, are most auspicious.

त्रिचतुःपञ्चसप्ताष्ट
नव द्वादश एव च ।
क्रमेण घटिका ह्येतास्
तत्पुण्यं पारमार्थिकम् ॥ (देवीपुराण)

And to the question—“How long the meritorious time prevails during saṅkramaṇa”, we see an ordinary answer in scriptures as, “the time duration which is sixteen or fifteen ghaṭikās just before the saṅkrama”.

अर्वाक् षोडश विज्ञेया
नाड्यः पश्चाच् च षोडश ।
कालः पुण्योर्क-सङ्क्रान्ते
विद्वद्भिः परिकीर्तितः॥ (शातातप)

सङ्क्रान्तौ पुण्यकालस् तु
षोडशोभयतः कलाः॥ (मरीचि)

अतीतानागतो भोगो
नाड्यः पञ्चदश स्मृताः॥ (देवीपुराण)

After a study of all the rules regarding the duration of puṇyakāla, a treatise by name Dharmasindhu states the conclusion as follows:-

On the puṇya dinas of Vishu, ie. During Mesha and Tula saṅkramaṇas,
the puṇyakāla will be for a duration of 15 ghaṭikas before and after the occurrence of the puṇyakālas,
16 ghaṭikās preceding the Vṛshabha, simha, vṛścika and kumbha saṅkramaṇas,
16 ghaṭikās succeeding the mithuna, kanyā, dhanus and mīna saṅkramaṇas,
30 ghaṭikās preceding the karkātaka saṅkramaṇa (dakshiṇāyana puṇyakāla),
and 40 ghaṭikās succeeding the Makara saṅkramaṇa (uttarāyaṇa puṇyakāla);
the preceding and the succeeding 30 ghaṭikās in all the saṅkramaṇas,
the succeeding sixty ghaṭikās in the shaḍaśīti puṇyakāla and,
the preceding and succeeding sixteen ghaṭikās in Vishṇupadīpuṇyakāla.

Even though the determination of the time of only the Makara Saṅkrānti is relevant to this article, we have narrated the matter pertaining to other Saṅkrāntis also, as we feel that it is necessary at this juncture.

Regarding the time of observation of rituals during uttarāyaṇa puṇyakāla (Makara Saṅkrānti) and dakshiṇāyana puṇyakāla (karkātaka Saṅkrānti), the following rule is followed in South India. Rituals can be observed till a period of 20 ghaṭikās from the birth of uttarāyaṇa puṇyakāla and in the duration of 20 ghaṭikās preceding the birth of dakshiṇāyanapuṇyakāla. Any way, in both the cases the rituals are performed in uttarāyaṇa only; “अयने विंशतिः पूर्वं अयने विंशतिः परम् ”

The duration of the puṇyakālas should be understood as follows:

• If Saṅkrānti sets in during day time at 2 ghaṭikās to sunset or before, the puṇyakāla will be before Saṅkrānti itself, in the mithuna, kanyā, dhanus and mīna saṅkramas.
• If it sets in at two ghaṭikās to sunrise or before that time, then the puṇyakāla in the vṛshabha, vṛścika, kumbha and karkātaka saṅkramaṇas will be after the Saṅkrānti.
• If Saṅkrānti sets in during night hours before midnight, the puṇyakāla will be in the latter half of the day time of the previous day.
• If the Saṅkrānti sets in at mid night or later, the puṇyakāla extends to both the days (i.e. the latter half of the previous day and the first half of the next day.) This rule applies to all Saṅkrāntis except Makara and karkātaka Saṅkrāntis.
• If uttarāyaṇa sets in Makara māsa at night, the puṇyakāla will be on the first day of Saṅkrānti and if karkātaka Saṅkrānti sets in the night, the puṇyakāla will be on the previous day. If Makara Saṅkrānti sets in at dusk, (i.e. during three ghaṭikās before sunset), the puṇyakāla will be during the previous day. If karkātaka Saṅkrānti sets in at dawn (i.e. during three ghaṭikās before sunrise) the puṇyakāla will be during the following day.

The time of puṇyakāla should be determined as per the above rules, and during that time, holy bath, japa, and meditation, śrāddha and tarpaṇa should be performed.

Yogic timing

As it is possible only for yogis to know the exact time of the saṅkramaṇas, the above said directions are given by the scriptures with regard to the performance of rituals, keeping in mind the ordinary people. We humbly remember here that ŚrīGurudeva who was a supreme yogi, and a supreme preceptor of the science of nādi, had demonstrated by experimental science to a few intimate disciples of his, that the exact and most infinitesimal time of the setting in of saṅkramaṇa and the exact extent of its duration can be known not only by yoga dhyana but also by the practice of nāḍī vijnāna taught by yogis.

Observance

Here we would like to briefly describe the modalities of the observation of the festival.

1) Śāstras state that as Saṅkrāntis, like eclipses, are considered very great puṇyakālas, it is highly meritorious to take a bath in the holy tīrthās. By this, all are benfitted with puṇya and purushārthas. Not only this. If one does not take a bath at that time, he will be struck with adversities also. And diseases and misfortunes arrive. The Purāṇās proclaim—“If one takes a bath in the holy Gaṅgā on that day, he will attain Brahmaloka. If he does not take a holy bath, he will be afflicted with diseases for seven lives (to come)” and also will be afflicted with penury.

गङ्गास्नातो नरः कामात् ब्रह्मणः सदनं व्रजेत्
रविसङ्क्रमणे पुण्ये न स्नायाद् यस् तु मानवः ।
सप्तजन्मन्यसौ रोगी निर्धनश्चोपजायते”॥

It should be remembered here that this is not merely a Malāpakarshaṇa snāna that washes off the dirt of the body, but a puṇyasnāna which washes off blemishes of the mind also. So, it is more meritorious to have abhyaṅgana with cold water instead of hot water. Only persons who are weak should take bath in hot water. Those who can afford to go to the puṇyatīrthas like Gaṅgā etc., take a bath with a saṅkalpa.

2) After the holy bath, those who are adhikāris for performing śrāddha should perform it with tarpaṇa, and should do dānas. It is a very auspicious time for meditation of God, as Mother Nature naturally turns the mind inwards at that time. It is also an excellent time for performimg mantra, japa, pūjā and pārāyaṇa which foster meditation. It is also a very good time for receiving Dhyānadīkshā and Mantradīkshā.

3) On the day of this festival known as ‘Eḷḷina habba’, only sesame seeds are used in several forms. Bathing is done with sesame. Sesame is used for tarpaṇa. An image of a cow made of sesame seeds may be gifted. Dāna of only sesame seeds, or sesame seeds mixed with condiments like jaggery, dry cococnut, groundnuts etc is done. To ward off evil spirits, sesame seeds are showered on babies. The practice of showering jujube fruits on children is also there. Ārati is performed to children and blessings from teachers and elders are obtained after offering salutations to them.

4) Worship of God is specially done and prasāda is taken.—A dish by name ‘Huggi’ which is made with rice and green gram (also called pongal), happens to be a prominent one among the items offered to God and taken as prasāda. The inaugural naivedya is done with this item, which is offered to God as naivedya on all the days of Dhanurmāsa, which is the month previous to that.

5) This festival is celebrated with a lot of bustle and excitement and enthusiasm in Tamilnadu. The word pongal means overflowing. The auspicious custom of boiling milk in a utensil on an oven that is cleaned with water and smeared with cow dung and making it to over flow, is specially observed.

6) Cows are specially worshipped on that day. They are bathed and their horns are painted and decorated. They are fed with enjoyable fodder of grass, cereals, coconuts and jaggery which are dear to them, good to them and which are full of juice. They are made to leap (jump) through burning fire to ward off evils. This is called ‘kiccu hāyisuvudu’ (leaping through a blaze).

7) There is a custom of distributing sesame seeds mixed with condiments, pieces of sugar cane and images made of sugar. People speak (sweetly) with their dear ones and friends. To remind all those who receive sesame seeds and jaggery that they must speak only sweet words, the Kannada proverb “Eḷḷubellava tindu oḷḷemātanāḍu”. is quoted. There are proverbs in Hindi and Marathi languages also carrying a similar meaning.

8) Not only the day of Saṅkrānti but the previous day and the day next to it are also celebrated as connected festival days. The preceding day is called “Bhogiya habba” (Saṅkrānti is a festival dear to both yogis and bhogis.) The day next to Saṅkrānti is famous by the name ‘kanūhabba’. People who follow the tradition of the Tamil country specially celebrate it. It is women who observe the custom of Kanū festival. This is a special custom followed to please the bhūtas. In this festival, the leftover food items viz bhakshya, Bhojya, coshya and lehya that were offered to God as neivedya on the day of Saṅkrānti, are taken and mixed with handfuls of multicoloured prepartions such as red and yellow rice made from left over rice and pieces of fruits, sugar cane etc, are placed on leaves outside homes, and are offered to Bhūtas. These are offered before bath in the morning and then a bath is taken. The practice of offering it after bath is also there. The custom of women getting together in gardens and parks on that afternoon or evening, and sharing with each other the food prepared in each of their homes and partaking is also there. The custom of women uttering strange wishes and words such as ‘Marriage of the crows, Sīmanta to the sparrows’ etc., while placing the kanū rice balis is in vogue.

9) Though the uttarāyaṇa that begins on Makara Saṅkrānti is dear to devatās and is auspicious for sacred functions such as upanayana, cūḍākarma etc, they should not be celebrated on the day of Makara Saṅkrānti. It is a special auspicious time only for Dhyāna, dāna, japa etc.

10) There is a custom of honouring astrologers on that night after devatāpūjā and listening to them after they are requested to read out the Svarūpa of Saṅkrāntimūrtī and the outcome of the effect of Saṅkrānti of that year. Then the astrologer worships the almanac and describes the mūrti of Saṅkrānti as having three heads, two faces, five mouths, three eyes, dangling ear lobes and eye-brows, red teeth, long nose, eight arms, two legs, ugly shape, dark complexion, body of half man and half woman. Then he interprets the effects brought out by the special name of Saṅkrānti, of the following:- the week of arrival of Saṅkrānti, the fortnight, the tithi, the star, the Yoga and Karaṇa, the gaze of Saṅkrānti, the direction of its journey, it’s time (duration), the benefit of taking the holy bath, clothes, applying unguents, flower, decoration, food, carriage, weapon, seat, birth, direction, the state of the age etc.

11) As Saṅkrānti is best for pitṛupūja, persons who perform tarpaṇa etc should eat only once (and fast in the other part of the day). It is best for others also to take light food at night and spend more time in meditation and worship of God.

The problem of uttarāyaṇa

We will now critically analyse a well known problem related to the significance of uttarāyaṇa, and discuss the modalities of the observance of the festival.

Meaning of uttarāyaṇa

Ayana means a path. “अयनं वर्त्म-मर्गाध्व-पन्थानः पदवी सृतिः ” uttarāyaṇa means the way towards the north. The special time during which the Sun appears to be travelling in the path of the northern direction is called ‘uttarāyaṇa’ technically. This time starts when the Sun enters the Makararāśi and continues till the time he enters into karkaṭa rāśi. Similarly the special time in the Sun’s journey from the karkaṭa rāśi to his entry into Makara rāśi is called ‘dakshiṇāyana’.

उत्तरायणम् अप्युक्तं
मकरस्थे दिवाकरे ।
कर्कटादिस्थिते भानौ
दक्षिणायनमुच्यते ॥

The word uttara also means the best (supreme). Therefore uttarāyaṇa means the best path and, the time during which the sun travels in that path also becomes ‘uttarāyaṇa’. Both these meanings i.e. the time during which the sun travels in the northern direction and the best time, agree in sense for the term ‘uttarāyaṇa’. The first meaning is visible to the eye. The second one is a matter that has to be known from scriptures and by experience. This indeed is the issue which is posing a problem here.

Importance of uttarāyaṇa

What is special about the supremacy in the duration of time of uttarāyaṇa? It is referred to as ‘the day of the devatās’ and the best time for the performance of ‘vedavrata’, marriage, cūdākarma, upanayana etc, which are dear to the devatās. Opposed to this the ‘dakshiṇāyana’ which is called the night of the devatās is best for tarpaṇa, śrāddha etc. which are dear to pitṛ devatās.

दैवे रात्र्यहनी वर्षं
प्रविभागस् तयोः पुनः ।
अहस् तत्रोदगयनं
रात्रिः स्याद् दक्षिणायनम् ॥

Ths śāstras are of the opinion that uttarāyaṇa is best for devatā kāryas like dhyāna, dāna, worship, mantropadeśa etc. There is not much of an objection to this.

Death in uttarāyaṇa

But another well known thing about uttarāyaṇa has lead to discussions and criticisms. What is that well known thing? It is the assertion by the scriptures that those who pass away in uttarāyaṇa attain moksha. This assertion has indeed created a confusion. We come across statements in scriptures, which say that people who pass away in Kāśī attain moksha and also that people who pass away in uttarāyaṇa attain salvation. We see an opinion in the Mahābhārata that the great yogi Bhīshma, who was felled to a bed of arrows at the time of dakshiṇāyana, held on to his prāṇa till the time of the arrival of uttarāyaṇa, for the above said reason only.

“धारयिष्याम्य् अहं प्राणान्
पतितोऽपि महीतले
उत्तरायणमन्विच्छन्
सुगतिप्रति-काङ्क्षया” ।

(The words of Bhīshma-“Though I have fallen on the ground, I am waiting for the arrival of uttarāyaṇa, as I am desirous of Sadgati. I will hold on to my prāṇās till then”).

It is the clear opinion of the upanishats that there is no salvation for a person who leaves his body in dakshiṇāyana. He travels in the path of pitṛs and is merged in candra. Whoever attains candra will be born again.

अथ यो दक्षिणे प्रमीयते, पितृणाम् एव महिमानं गत्वा चन्द्रमसस्-सायुज्यं गच्छति (तै. उ. )
तेषां यदा तत्-पर्यवैति अथैतम् एवाध्वानं पुनर्-निवर्तन्ते (छां. उ)

The Upaniśats clearly declare that the need of uttarāyaṇa is there for a yogi who desires a place in the Brahma sthāna which is free from rebirths.

अपूर्यमाणपक्षाद्यान् षडुदङ्ङेति मासांस् तान् ॥ (छां. 4-115-5)

In the Bhagavad-Gīta which is the essence of upaniṣats, there is a teaching.—“Listen to me. I will tell you the time, when departing, the yogis attain salvation which is free from rebirth and also the time, when departing, they are subject to rebirth. Yogis who are Brahmavids who travel through agni, jyoti, day, bright fortnight and during the six months of uttarāyaṇa will attain the Brahma, and the yogis who travel through smoke, night, dark fortnight and the six months of dakshiṇāyana will reach the light of candra, return to samsāra again.”

यत्र कालेत्वनावृत्तिं आवृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥

अग्निर्जोयितरहश्शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिः योगी प्राप्य निवर्तते ॥

The path of uttarāyaṇa is also called “Archirādimārga”, because it begins with the darśana of ‘Agnijyoti’. As it delivers to the abode of paramātman the of God of Gods, from which there is no return, it is also called as ‘Devayāna mārga.’ Likewise, we see that there are two names for the path of dakshiṇāyana viz ‘dhūmādi mārga’ and ‘pitṛyāna mārga’. Among these, the devayāna mārga transports one to mukti. The second one makes a person to return to samsāra, the upaniṣats clarify further.

“ते य एवमेतद्विदुः ये चापी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसम्भवन्ति, अर्चिषोऽहः अह्न आपूर्यमाणपक्षं, आपूर्यमाणपक्षाद्यान् षण्मासान् उदङ्ङादित्य एति मासेभ्यो देवलोकम्, देवलोकादादित्यं आदित्याद्वैद्युतम्, तान्वैद्युतान् पुरुषो मानस एत्य ब्रह्मलोकान्गमयति, तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति तेषां न पुनरावृत्तिः।

अथ ये यज्ञेन दानेन तपसा लोकान् जयन्ति ते धूममभिसम्भवन्ति. धूमाद्रात्रिं, रात्रेरपक्षीयमाणपक्षं अपक्षीयमाणपक्षाद्यान् षण्मासान् दक्षिणामादित्य एति, मासेभ्यः पितृलोकम्, पितृलोकाच्चन्द्रम्, ते चन्द्रं प्राप्य अन्नं भवन्ति ताँ स्तत्रदेवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेति” बृहदारण्यक 6-1-14-15

Quandary

On the whole, it has been clearly proclaimed in the upanishats, Gīta and Itihāsas that those who give up their prāṇās in the path of uttarāyaṇa (time) will attain salvation and those who give up their praṇa in the dakshiṇāyana path are reborn. Then, if a Brahmajnānī dies accidentally in dakshiṇāyana, does he return samsāra? And, if an ajnāni accidentally dies in uttarāyaṇa will he get mukti? If one kills an ajnāni in uttarāyaṇa, will it help him to obtain mukti? Is it possible to avert the mukti of a Brahmajnāni by killing him in dakshiṇāyana? What is the relationship between the special times of uttarāyaṇa and dakshiṇāyana and mukti or samsāra? Is there no place for jnāna, ajnāna, puṇya, sin and so on here? These questions invade our minds.

Resolution

1. Some have given up finding a solution to the problem saying “I do not understand why it has been stated like this in the Gīta and the upanishats. This is a riddle which I cannot solve”.

2. Regarding this problem the pūrvācāryas have presented their conclusions as below after making a study of the above said (treatises viz) Gīta, upaniṣats, Itihāsa vākyas and also Brahmasūtravākyas by reasoning, which conform to the śāstras, as follows.:

(Brahmasūtra ch. 4 sūtra 507, 508, 512 “अतश्चायनेऽपि दक्षिणे” “योगिनः प्रतिस्मर्येते स्मार्ते चैते” “अतिवाहिकास्तल्लिङ्गात्”)

We can summarize their conclusions thus: There are two types of people who attain mukti viz. those who attain mukti immediately and those who attain salvation progressively. There is neither Gati nor Agati for those great souls who belong to the first category who are pūrṇa-brahma-jnānis and have samyag-darśana-nishṭhā. Their prāṇās have already merged in brahma and they have become Brahmamayas and Brahmabhūtas.+++(5)+++) “Na tasya prāṇā utkramanti” They have either arcirādigati or Dhoomādigati. Regarding them, the śāstras make no mention of the uttarāyaṇa and dakshiṇāyana gatis.

The uttarāyaṇa path is for the Brahmopāsaka yogis who attain progressive emancipation. They attain mukti in the course of time. They tavel through the path viz the devatā of day time who is the presiding deity of time, śuklapakshadevatā and uttarāyaṇa devatā, and attain Brahman. Yogis who have followed the path of karma, travel by the route viz Dhūmābhimānidevatā, Rātryabhimānidevatā, Kṛshṇapakshadevatā and dakshiṇāyana devatā, and reach the Candrajyoti, and with the waning of their puṇya, return to the world again.

The renown that death in uttarāyaṇa is auspicious, applies only to persons who are not jnānis. Though Bhīshma was a jnāni he kept waiting for arrival of uttarāyaṇa. It was in the interest of protecting the Śishṭacāra and also to demonstrate to the world the (power of) the boon of svecchāmaraṇa granted by his father. The Kālaviniyoga stated in the smṛti (the Gīta) as Anāvṛttiphala is with reference to Yogis. These Yogasānkhyas are only smṛtis and not śruti siddhas. This division of time stated in the smṛtis does not apply to the upāsanas related to the Vedas. Or, there will be no contradiction if the words of the Smṛtis also are understood to mean that agni and others are Ātivāikadevatās, as stated the Vedas.

“प्रकृतानां योगिनां प्रणवावेशितब्रह्मबुद्धीनां कालान्तरमुकिभाजां ब्रह्मप्रतिपत्तये उत्तरो मार्गो वक्तव्य इति यत्र काले इत्यादि । योगिनः इति योगिनः कर्मिणश्च उच्यन्ते अग्निः कलाभिमानिनीदेवता, तथा अहर्देवता अहरभिमानिनी ब्रह्मविदः ब्रह्मोपासनपरा जनाः क्रमेण इति वाक्यशेषः न हि सद्योमुकिभाजां सम्यग्दर्शननिष्ठानां गतिरगतिर्वा क्वचिदस्ति न तस्य प्राणा उत्क्रामन्ति इति श्रुतेः ब्रह्मसंलीनप्राणा एव ते। ब्रह्ममया ब्रह्मभूता एव ते, प्राशस्त्य प्रसिद्धिः अविद्वद्विषया भीष्मस्य प्रतिपालनं आचारप्रतिपालनार्थं पितृप्रसादलब्ध स्वच्छन्द मृत्युताख्यापनार्थं च। श्रुतेस्त्वर्थं वक्ष्यति अतिवाहिकास्तल्लिङ्गात् इत्यत्र योगिनः प्रति चायं अहरादिकालविनियोगः अनावृत्तये स्मर्यते, स्मार्ते चैते योगसाङ्ख्ये न श्रौते, अतो विषयभेदात् प्रमाणविशेषाच्च नास्य स्मार्तस्य काल विनियोगस्य श्रौतेषु विज्ञानेष्ववतारः - यदा पुनः स्मृतावपि अग्न्याद्याः देवता एवातिवाहिक्यो गृह्यन्ते तदा न कश्चित् विरोध इति।’ (श्रीशङ्करभाष्य)

The ones who have realized the Ātmayāthātmya and the ones who are paramapurushanishṭhas travel in the path of ‘arcirādigati’. They do not have to return to the worldly life. They attain mukti. The world kāla indicates the path. It means, “in the path filled with kalābhimāni devatās”. So it is the uttarāyaṇamārga and dakshiṇāyanamārga that have been stated hereby. The one that is stated for the yogis is the arcirādimārga, the devayāna mārga. And for the puṇyakarmis it is the ‘punarāvṛtti mārga’ and the pitṛyāna mārga. For (jnānis) and puṇyakarmis it is śukla arcirādi, anāvṛtti mārga and Kṛshṇa (Dhūmādi, Āvṛtti) mārgas respectively. A Yogi must have the knowledge of both the paths during travel. Awareness of this will free him from delusion. He travels only in his Devayāna mārga and attains mukti.

A brahmajnāni is assured of moksha even if he dies in dakshiṇāyana. Only those who are not jnānis, travel by the pitṛuyāna mārga, reach candra and return to samsāra. Even if jnānis reach candra, it will be only a resting place for them. From there they attain Parabrahma only, from which there is no return. Only persons like Bhīshma and others had the svacchanda maraṇa śakti by the power of yoga. They (Bhīshma in particular) just waited for the uttarāyaṇakāla, only to pioneer Dharma and to demonstrate the importance of uttarāyaṇa.

No mention has been made here with regard to people who are nearing death, about the distinct time in which they should die. It is only stated that Yoganishṭhas should remember these devayāna and pitṛyāna paths. As a part of yoga they should remember these two paths. By doing so, they will be freed from moha.

In “यत्र काले त्वनावृत्तिम् ” etc, the word ‘kāla’ refers to ativāhaka devatās who are kāladyabhimānis. Agni and others are not kāla, but are devatās. What has been said here clearly is about the remembrance of devayāna and not the distinct time of death.

“अविदुषाम्” पितृयानेन पथा चन्द्रं प्राप्तानामेव पुनरावृत्तिः, विदुषस्तु चन्द्रं प्राप्तस्यापि तस्माद्ब्रह्मणो महिमानमाप्नोतीति वाक्यशेषात् तस्य दक्षिणायनमृतस्य चन्द्रप्राप्तिः ब्रह्मप्रपित्सतः विश्रामहेतुमात्रमिति गम्यते। भीष्मादीनां योगप्रभावात् स्वच्छन्दमरणानां धर्मप्रवर्तनाय उत्तरायणप्राशस्त्यप्रदर्शनार्थस्तथा विचारः ।

नात्र मुमूर्षून् प्रति मरणकालविशेषोपादानं स्मर्यते, अपि तु योगनिष्ठान् प्रति स्मृतिविषयभूते, स्मर्तव्ये देवयानपितृयाणाख्ये गती स्मर्येते योगाङ्गतया अनुदिनं स्मर्तुं तथाह्यपसंहारः। “नैते सृती पार्थ जानन् योगी मुह्यति कश्चन”

अथ आत्मयाथात्म्यविदः परमपुरुषनिष्ठस्य च साधारणीं अर्चिरादिकां गतिमाह, द्वयोरप्यर्चिरादिका गतिः श्रुतौ श्रुता सा चाप्यपुनरावृत्तिलक्षणा. . . . अत्र कालशब्दो मार्गस्य. . . कालाभिमानिदेवताभूयस्तया मार्गोपलक्षणार्थः.

एतौ मार्गाऐ जानन् योगी प्रयाणकाले कश्चन न मुह्यति. अपि तु स्वेनैव देवयानेन पथा याति तस्मादहरहरर्चिरादिगतिचिन्तनाख्ययोगयुक्तो भव” (श्रीरामानुज भाष्य)

3.Though it is stated that those who die in dakshiṇāyana, reach heaven and those who die in uttarāyaṇa obtain parabrahma, it is also proper for jnānis to pass away in dakshiṇāyana.

“दक्षिणे मरणाद्याति स्वर्गं ब्रह्मोत्तरायणे” - इति उक्तेः ज्ञानिनः” दक्षिणायनोत्क्रान्तिः युज्यते”

Both these Gatis with regard to yogis are mentioned in the smṛtis. These depend on remembrance. Brahma and candra gatis are not merely in the hands of Kāla. They are different as per the division, as Jnānyogis and Karmayogis.

“न केवलं कालादिकृते ब्रह्मचन्द्रगती स्मर्येते किन्तु ज्ञानयोगिनःकर्मयोगिनश्च. . . . ”

It is said here that those who have (attained) the abhimāna devatās such as kāla and others, attain āvṛtti and anaṛvrtti; Agni and others are the abhimāni devatās.

“यत्कालाद्यभिमानिदेवता गताः आवृत्त्यनावृत्ती गच्छन्ति ता आह अभिमानिदेवताश्च अग्न्यादयः” (श्रीमध्वभाष्य)

4. “The word ‘Yatra’ indicates the (path) of the yogis”. It also indicates the meaning—“I will tell you of the path and also the kāla” (Śrī Vāmanaṭīkā).

5. Such of those brahmajnānis who have attained Brahmabhāva in this world itself, do not have much to benefit from the path of uttarāyaṇa. And Punarāvṛtti is certain for Karmayogis. There is nothing special from dakshiṇāyana for them. That is why they are referred to as ‘yogis’.

Even if a Brahmajnāni happens to die in dakshiṇāyana itself, he can attain Brahmaloka, and an example for this is found in Mahābhārata itself. It is described that Droṇācārya who gave up his body by yogadharma in the battle field on the fifth day from the fall of Bhīshma, attained brahmaloka.

द्रोणोऽपि शस्त्राण्युत्सृज्य परमं साङ्ख्यमास्थितः ।
दिवमाक्रमदाचार्यः साक्षात्सद्भिर्दुराक्रमम् ।
ब्रह्मलोकं महद्दिव्यं देवगुह्यं हि तत्परम्” (अविगीता)

Here we have briefly quoted some attempts made by the ancient acāryas to solve the issue related to the attainment of mukti with regard to people passing away in uttarāyaṇa, and the Punarāvṛtti of people passing away in dakshiṇāyana. It is very clearly stated in Gīta and Upaniśads that those who die in uttarāyaṇa attain salvation, and those who die in dakshiṇāyana will be subjected to Punarāvṛtti. The Ācāryas have with effort propounded that Brahmajnānis have no hindrance to mukti even if they happen to die in dakshiṇāyana, and no matter whatever be the time they give up their body, they attain moksha only. Brahmasūtras also arrive at this very opinion that even if he happens to pass away in dakshiṇāyana, he attains moksha only. Mahābhārata cites the examples of great yogis Droṇacārya, Bhūriśravas and others that even though they gave up their bodies during the time called dakshiṇāyana they attained mukti only. But Gīta and Upaniśads clearly state that mukti is attained if the mortal coil is cast off in Uttarāyaṇa and it will be Purarāvṛtti if death happens in dakshiṇāyana. Nothing has been stated distinctly for jnānis and ajnānis there, in this regard. We have not come across any explanation in the previous commentaries about the relationship between uttarāyaṇa and mukti, and the relationship between dakshiṇāyana and Punarāvṛtti.

Some scholars have tried to solve the problem by interpreting the word ‘kāla’ to mean ‘mārga’ Some others have tried to resolve the problem trying to interpret that the above said kālaniyama applies only to the worshippers and not to jnānis who are directly eligible for mukti. We offer our gratitude to these Bhāshyakāras and commentators hereby, and shall quote below the solution we obtained from the divine explanation provided by Śrī Raṅgagurudeva, when we were in search of a clear solution to this problem which conforms to scriptures, reason and experience.

To our question, “does an ajnāni attain salvation if he dies in uttarāyaṇa,” he answered that there is no dehatyāga in the case of an ‘ajnāni’ in uttarāyaṇa. To the question, “does a jnāni gets subjected to Purnarāvṛtti if he dies in dakshiṇāyana”, he replied that there is no question of the happening of dehatyāga at all in the case of a jnāni in dakshiṇāyana. Then we rained many more questions. “This explanation is in contradiction to reason and illustrations indeed! If a jnāni dies in dakshiṇāyana where does his divine knowledge go? How does the ignorance of an ajnāni vanish if he dies in uttarāyaṇa? How can the light of divine knowledge occur to him all of a sudden, and take him to mukti? The example of Droṇacārya attaining mukti by his power of yoga even though he died in dakshiṇāyana topples the conclusions regarding the significance of the times of uttarāyaṇa and dakshiṇāyana! Then why did Bhīshmacārya, inspite of being a jnāni desired for uttarāyaṇa to cast off the mortal coil?” To this, Śrīraṅgamahāguru serenely bestowed answers which provided us great satisfaction. He answered our subsequent questions as below:

“The distinct times of uttarāyaṇa and dakshiṇāyana, as seen outside, exist inside (the human body) also. Uttarāyaṇa will lead to salvation, whereas dakshiṇāyana pushes down to Punarāvṛtti. Even though a jnāni casts off his mortal coil in dakshiṇāyana, he creates uttarāyaṇa itself within, by the power of yoga. By that he will anyhow attain mukti. Even though an ‘ajnāni’ gives up his body in uttarāyaṇa, the time within him will be dakshiṇāyana only. As he does not have the capability to convert the time into uttarāyaṇa within, he will return to the worldly life (again). Sometimes, the external uttarāyaṇa and dakshiṇāyana may conjoin with the inner uttarāyaṇa and dakshiṇāyana, and may remain separate also. Even though it was dakshiṇāyana outside, at the time of the giving up of his body by Droṇacārya, he created the condition of uttarāyaṇa within, by the power of yoga. Therefore he attained mukti. Contrary to this, ajnānis who die when it is uttarāyaṇa outside, are subject to Punarāvṛtti as it will be dakshiṇāyana inside them. How at all can one have the capacity to create the condition of uttarāyaṇa inside, if he is not endowed with yoga, Samādhi and Brahmjana, which are possible only with the grace of God!”?

To the question ‘what proof is there to show that there are tithi, vāra, paksha and ayana inside also,’ he gave a direct answer “The experience of a yogi is the proof. When the mind is pure, it can be clearly seen by the inner eye”. We found the substantiation to this in the Purāṇās also. According to yogaśāstra, “uttarāyaṇa” is the time when ‘prāṇa’ enters the Idā nādi which is on the left side of the body from the piṅgala nāḍi which is on the right side of the body and travels there. Entering the Iḍa nāḍi like this, it joins the middle nādi called sushumnā. Mukti and immortality are certain for a person who gives up his (prāṇa) through the sushumnā nāḍi. “तासां मूर्धानमभिनिस्सृतैका. तयोध्र्वमायन् अमृतत्वमेति” declares the kaṭha śruti. Dakshiṇāyana means the time when prāna enters from the Iḍānāḍi which is on the left side into the piṅgala nādi which is on the right side and travels there. Thus, it is certain that it is archirādi gati for those, who in this way come to uttarāyaṇa which is endowed with a special snese, and, for those who come in the dakshiṇāyana, it is dhūmādigati and punarāvṛtti. When Droṇacārya gave up his body it was dakshiṇāyana outside. But by the power of yoga, he entered the pingalā nāḍi from the Iḍā nāḍi and entered the sushumnā nādi and so became a traveller in the arcirādi path and thus attained mukti. When ajnānis give up the body, their prana will be travelling in the piṅgaḷā nādi only, and so they attain dhūmādigati only, though it is uttarāyaṇa outside.

पिङ्गलाया इडायां तु वायोः सङ्क्रमणं हि यत् ।
तदुत्तरायणं प्रोक्तं मुने वेदान्तवेदिभिः ।
इडायाः पिङ्गालायां तु प्राणसङ्क्रमणं मुने ।
दक्षिणायनमित्युक्तं पिङ्गलायामिति श्रुतम् ।
(सूतसंहिता, ज्ञानकाण्ड, अध्याय 11)

Thus, by discerning the true spiritual meaning of the words uttarāyaṇa and dakshiṇāyana, it becomes clear that it is uttarāyaṇagati for the jnāni and the dakshiṇāyanagati for the ajnāni, irrespective of the ayana outside.

Then, we placed before ŚrīGurudeva a question “The Upanishads state” - his prāṇas never depart. There is no gati for him at all. “न तस्य प्राणा उत्क्रामन्ति”. He has become one with Brahman and has become Brahman himself. With reference to whom is this description?” To this he said-

“It refers to the person who is in samādhi i.e. being in the state of Brāhmi Sthiti. When the casting off of the body happens in that state, there is no question of travelling at all. There is not even the path of uttarāyaṇa. Because, he is already established in Brahma which is the goal of uttarāyaṇa gati.”

Question: If Dehatyāga occurs for a jnāni when he is in a state of other than that Samādhi, what will happen (to him)?

Answer: Then also he will be quickly travelling in the path of uttarāyaṇa, and enters the sushumnā nādi and becomes one with Brahma. For example, the owner of the house who is familiar with it knows where the pūja room is by habit. Even if darkness envelops the house, he will reach the pūja room quickly by force of habit. Light will be there always. Similarly, a yogi who is familiar with ātma, travels quickly in the path of uttarāyaṇa and obtains the state of Brahman. Whereas, ajnānis who will be familiar only with the rooms of karma, will neither know the path to the pūja room nor can they enter it.

Question : There is no doubt that Bhīshmacārya was a supreme jnāni. When he fell into the bed of arrows it was dakshiṇāyana outside. Why did he not obtain sadgati by accomplishing uttarāyaṇa inside immediately by the power of his yoga?

Answer: There is no doubt that he had that power of yoga. Even then, due to some special reasons he waited for the uttarāyaṇa, to cast off his mortal coil.

Question : What are those special reasons?

Answer: Bhīshma had a mandate from God to remain alive for six more months and to complete the divine task of teaching some supreme dharmas to Dharmarāja and to grace the world. So, without giving up his body during (the external) dakshiṇāyana he retained the body for some time.

(2) His father had granted him the boon to cast off his mortal coil at will. The great man had preserved the power of that boon for a (noble) purpose.

(3) The period (of six months starting from makara Saṅkrānti) called external uttarāyaṇa by the scriptures, is also very auspicious. Uttarāyaṇa also means excellent path. As per the saṅkalpa of God, during that period, nature will also be conducive to do meditation on God, and for Japa, Tapas, Upanayana, Vrata and such other auspicious devatākāryas. It is also called the day time of the devatās, as it is a convenient time to travel in the devayāna with the help of the devatās. The facility provided by nature should be made use of by the Sādhakās. As the proverb ‘Gāḷi Bandāga Tūriko’ (‘Winnow the husk when the wind blows’) states, one should utilize the favourable time provided by Mother nature for good things, without wasting it. This is the way of wisdom, good traditions and virtuous practices. Having followed all this, and in order to show the Sadācāra and Satsampradāya, Bhīshma the Mahātma did not give up his body in the the external dakshiṇāyana but waited till the arrival of external uttarāyaṇa, and merging his inner uttarāyaṇa with the (external) uttarāyaṇa, he attained the holy feet of paramātma. One should not forget that Bhīshma was both a Brahmishṭha and Dharmishṭha. The ancient ācāryas also have made this observation of reason, in their commentaries and expositions.

Upanishads and Bhagavad-Gīta are (supreme) works of spiritual science. The uttarāyaṇa and dakshiṇāyanas mentioned there are (the spiritual uttarāyaṇa and dakshiṇāyanas. We remember here our revered supreme Gurudeva with gratitude who explained the chapter of uttarāyaṇa and dakshiṇāyana conforming to the abovesaid (scriptures) and conforming to the experience of Brahmajnānis and making a tattvasamanvaya as purported in “Sarveshāmavirodhena”, and provided satisfaction to the thoughtful mind.

Question: You have elucidated that even when it is uttarāyaṇa outside, it is dakshiṇāyana only within for some, and even though it is dakshiṇāyana outside, it is uttarāyaṇa within for some others. Is it possible that two dissimilar states can exist i.e. the state of one ayana within, and the state of an ayana exactly opposite to that outside?

Answer: That it is possible is a matter of inner experience. For example when Droṇacārya left his body, it was dakshiṇāyana outside. But it has been already told that, by the power of yoga he created uttarāyaṇa within, and through the Devayāna mārga he reached paramātma.

Question: Ordinary people cannot comprehend the experiences of such yogis. Can you kindly enlighten us as to how can a certain season in the outside world, and a season opposite of it in the inner world be possible, by citing examples in every day life?

Answer: It can be explained clearly. Let us say it is an evening time in spring season. So, surroundings will be cool and pleasant with cool air around. But if the fire of lust and anger is burning inside the mind of a person at that time it will be a flaming hot summer season only from the point of view of his inner nature. But even if it is a flaming hot summer season outside, it can be called a cool evening of the spring from the view point of inner nature, if a person happens to experience peace and happiness with a pleasant mind. As there are seasons in Nature outside, there are seasons for the mind also. These two seasons may merge together and may not also. The poetic expression below, also proclaims this truth.

“There are four seasons in the year.
There also four seasons in the mind
The two meet and also meet not.”

We had seen an incident in the life of Śrīrangamahaguru which convincingly demonstrated that in the inside world there can be a kāla which could be different from the kāla outside. Once a respectable person had come to the holy place Heḍatale to have a darśan of our venerable guru. It was a full moon day. Śrīgurudeva sent words that he should visit him at 10 AM the next day. That gentleman sent a request to Śrīraṅgaguru “I would like to see Śrīgurudeva this evening itself. Provide me an opportunity for that. This is an auspicious Parvakāla, as today is a full moon day”. We made a request to Śrīraṅgagurudeva—“Today is a full moon day. So he avidly desires to have your darśan today itself”. To this, Śrīraṅgaguru sent a reply “Today it is a full moon day; tomorrow also it will be a full moon day, for me it is always a full moon day”. When the gentleman who had come for the darśan heard this, he was forthwith thrilled with horripilation. The gentleman, who had the darśana of Śrīraṅgagurudeva at ten the next morning, experienced the joy of the coolness of full moonlight, on seeing the face of Śrīraṅgaguru which was beaming like a full moon, full of natural bliss and peacefulness. Even the words of Śrīraṅgaguru were like an ambrosial bath itself. He told us that he had the experience of the coolness of full moon light, even though it was hot outside.

Not only this. We humbly remember here many situations in which people experienced the feeling of an ambrosial bath, on listening to the music of Śrīraṅgamahāgurudeva which was full of the experience of the supreme bliss, and which brought to their mind the feel of the spring season, though it was hot outside.

Procudral Q&A

pitṛ-kArya vs deva-kArya

Question: - We are satisfied by the narration of this example and the incidents. Now we wish to ask one more question about the significance of the sacred uttarāyaṇa puṇyakāla. You said that “uttarāyaṇa” is the day—time of devatās and it is an excellent time for the worship of devatās. But why should the Pitṛtarpaṇa be done at the time of uttarāyaṇa puṇyakāla which is the beginning time of uttarāyaṇa? Why the worship of devatās is done afterwards? To whom this time is dear? To Pitṛs or to devatās? We have a doubt here.

Answer: The uttarāyaṇa puṇyakāla called ‘makaraSaṅkrānti’ is the conjunction time of dakshiṇāyana and uttarāyaṇa. Therefore it is a commendable time both for the worship of pitṛs to whom dakshiṇāyana is dear, and for the worship of devatās also to whom uttarāyaṇa is dear. So it is dear to both of them. During puṇyakālas the worship of pitṛs should be done first and then the worship of devatās performed.

Question: When the whole of uttarāyaṇa itself is a puṇyakāla, why should the exceptional time that arrives on the day of makara Saṅkrānti be called uttarāyaṇa puṇyakāla?

Answer: Though the entire period of uttarāyaṇa is meritorious, makarasaṅkrānti happens to be its beginning. It is the morning sandhyākāla of uttarāyaṇa, which is the day of the devatās. Is not the time of prathahkāla sandhyā an excellent time for meditation and Sandhyāvandānam for people? When it is so, there is no doubt that the uttarāyaṇa which is the time of praśasta sandhyā for the devatās, is much more excellent for meditation and japa.

Question: Which is more important between pitṛ kārya and devakārya?

Answer: - Both are equally important. But as pitṛs are in the place of pitṛs even to devatās, pitṛpūja is more important than devapūja. Yajnavarāhasvāmi proclaims—“देवकार्यात्परतरं पितृकार्यं प्रचक्षते” in the śānti parva of Mahābhārata. If both the pitṛ śrāddha and the festival of worship of devatās happen to fall on the same day, only the śrāddha is observed. This substantiates the special importance of pitṛ kārya.

Question: - As uttarāyaṇa is excellent for both i.e. worship of pitṛ—devatās and worship of devatās, can one perform marriage, upanayana and other devatā kāryas on that day?

Answer: No. Auspicious functions such as marriage, Upanayana and cūḍākarma etc. should not be performed on that day. It is the day of saṅkramaṇa. It is the sacred day when the pull of the pitṛ devatās is more. The path of pitṛs is opposite to the path of devatās. On that day only the pitṛ mārga will be open and the inner spiritual centers related only to the pitṛs would blossom. Accordinlgy rituals such as tarpaṇa, dāna etc. should be performed on that day. As the path and centres related to devatās get closed on that day, auspicious functions should not be performed on that day. Favourable results will not be obtained on that day. But as impulsions and inspirations make one’s disposition turn the mind inwards, excellent results are obtained by meditating upon God and doing mantra and japa specially. In this aspect it can be compared to the puṇyakāla during eclipses. After the day uttarāyaṇa puṇyakāla (makara Saṅkrānti) passes, auspicious functions like upanayana etc can be performed from the day next to it, which are commendable in uttarāyaṇa.

Oil bath

Question: Why one should not have oil bath on that day.?

Answer: As it is a festival day, all are generally encouraged to have an oil bath. It is not correct. Because, oil bath is one which provides inspiration for performaing śubhakarmas. But Saṅkrānti provides inspiration for puṇyakarmas. It is best to take bath in pure cold water on that day, and avoid a hot water bath. It is because a favourable disposition liked by the Pitṛdevatās is obtained by taking bath in cold water only. People who are weak may take bath in hot water from the view point of their health. We have stated earlier that taking a bath in sacred rivers like Gaṅgā etc. is exceptionally best.

Question: Let those who perform pitṛ kāryas such as tarpaṇa or śrāddha follow the above rules. Can others take an oil bath as it is a festival day?

Answer: No. It is not a day of śubha karma for any one. Even those who do not have to perform tarpaṇa and śrāddha, should take a holy bath and should engage themselves in meditation, Japa, worship and pārāyaṇa etc.

Question: Śāstras state that the misfortunes of a person get warded off if he uses sesame in six ways. The six ways are—applying of sesame oil, taking a bath after the application of the oil, perfoming homa with sesame, gifting sesame, consuming sesame and scattering of sesame in the form of seeds.

तिलोद्वर्ती तिलस्नायी तिलहोमी तिलप्रदः ।
तिलभुक् तिलवापी च षट्तिली नावसीदति ॥

In what way should each of these be used on the days of makara Saṅkrānti, which happens to be a festival of sesame?

Answer: Applying sesame oil to the body, taking a bath after applying the sesame oil and scattering the sesame seeds are prohibited on that day. Sesame should be used in the remaining three ways on that day, for warding off misfortunes.

dAna

Question: - Scriptures state that on the day of uttarāyaṇa puṇyakāla, sesame seeds, an image of cow made of sesame seeds, and also a utensil filled with sesame seeds should be gifted. By these, afflictions and impediments get destroyed, sins are redeemed and desired progeny is obtained.

तिलप्रदः प्रजामिष्टां दीपदश्चक्षुरुत्तमम् ।
तिलपात्रं प्रयच्छन्वै सर्वपापैः प्रमुच्यते ॥

Let us agree that the sesame seeds must necessarily be given as gift on that day. The gift should be offered to deserving persons. But scriptures proclaim “Accepting the gift of sesame seeds is a great sin. Even though a Brahmin may accept other gifts, he should not accept the gift of even a small quantity of sesame seeds, the gift of iron and the gift of an elephant.

ब्राह्मणः प्रतिगृणीयात् वृत्त्यर्थं साधुतस्तथा ।
अत्यल्पमपि मातङ्गतिललौहांश्च वर्जयेत् ॥

If deserving persons honouring this proclamation do not accept tiladāna, then it has to be gifted inevitably to un-deserving persons. The fruits of dāna are not obtained if it is given to undeserving persons. When such is the case, how can one observe the precept of dāna for obtaining good benefits? If no one is available to accept the gift of sesame, to whom should it be gifted? Why do scriptures prescribe a rule which is difficult to follow?

Answer: Śrī Raṅgagurudeva had elucidated the solution for this problem:-

“The gifting of sesame seeds has to be done. It should be offered as a dāna to the most deserving person. i.e., a person who is accepting the gift must be a jnāni”. A jnāni is not stuck by any sin. “तद्यथा पुष्करपलाशे आपः न श्र्लिश्यन्ति” say the upanishats and “लिप्यते न स पापेन पद्मपत्रमिवाम्भसा” says the Gīta. Sneha, i.e. a kind of oily matter covers the lotus leaf. So water does not stick to it. Similarly an enlightened person has sneha (friendship) with paramātma; and so (the results of his) actions do not stick to him. Whatever is offered to him (as dāna) loses its identity and assumes the form of Brahma. Thus, the thing (of dāna) which had become Brahmarūpa, gets merged with the jnāni (who is also a) Brahmarūpa. So there is no question of the occurrence of sin at all. Thus the pāpakarma of the person who made the gift with a pure mind, gets destroyed by the fire of divine knowledge (jnānāgni) of the jnāni.

Question: Salutations to your Gurudeva for suggesting the appropriate solution for the complex problem. But it is extremely difficult to find a Brahmajnāni of the caliber mentioned above. When it is so, to whom should the gift be made?

Answer: Yes. It is extremely difficult to find a jnāni of that high caliber. Therefore the best among the available śrotriyas should be given the dāna. The person who accepts the dāna should get redeemed of the sin (of accepting the gift) by performing praṇayāma and Mantrajapa etc. If this procedure is followed, observing dānavidhi can meet with no hurdles.

Question: It is said in the śāstras that the dāna of sesame should be done on makaraSaṅkrānti. It is also said that consuming sesame is also very good. Let us agree that it is right. But, nowadays, bare sesame is not given as dāna. It is roasted and condiments such as roasted groundnuts, parched Bengal gram, pieces of copra and jaggery are added, and this (mixture) is given the name “Eḷḷu” and given as gift. Why should sesame be mixed with these condiments which are not prescribed by the scriptures and which add to expenses?

Answer: When we placed this question before Gurudeva, he gave an easy answer that was acceptable. We present it here: “The dāna of sesame is made with the intention that the recipient should consume it So, the offered sesame should be in such a form that no adverse effect is caused by its consumption”. Eating mere sesame seeds causes loosening of bowels, phlegm, and increases bile; and so health gets affected. Thus, the custom of offering of sesame mixed with roasted groundnuts, parched Bengal gram, pieces of copra and pieces of jaggery, is a wise practice indeed. When sesame mixed with the above said condiments is consumed, it causes nourishment, satisfaction and enhances taste and health. This mixture removes the blemishes of bare sesame and enhances its properties. Even though it is not stated in the śāstravākyas, since it is proved to be good by way of prayoga vijnāna, the gifting of sesame mixed with such condiments will be śāstrīya only.”

ārati

Question: What is the significance of performing ārati for children and pouring sesame over their body?

Answer: The very touch of sesame seeds wards off torments related to infancy. And the centers that are necessary for the development of infants blosoom. Therefore sesame is poured on children as per precepts, and blessings of elders are made to rain on them. As qualities similar to the above said ones are also present in jujube fruits also, they are mixed with sesame and showered on children. It should be remembered that the season for the availability of ripe jujube fruits is also around that uttarāyaṇa puṇyakāla.

Cane

Question: When sesame is distributed to houses (of relatives and friends), pieces of sugarcane are also offered along with sesame. Why this custom is in vogue?

Answer: In this regard, Śrīgurudeva had told us us the tāttvik reasons for this pracitce. They are as follows: “In the mixture of sesame and groundnuts and jaggery etc, the pieces of sugar cane sticks are added as a sweet condiment. Consuming of that provies health, satisfaction, and nourishment of the body. And the knots on the sugar cane represent the stages (parva) of life, and the parvas in the path of yoga. The Āgama śāstras state that the sugar cane staff in the form of a bow which adorsn the hand of Jaganmāta Rājarājeśvari, is the form of the Manas tattva.

मनोरूपेक्षुकोदण्डायै नमो नमः

Thus the sugarcane that is used on that day has the status of both kinds i.e. ādhibhautika and ādhyātmika

Pongal

Question: Makara saṅkrānti is called ‘pongal’. You have stated earlier that this custom of boiling the milk in a vessel, on a purified fire place till it overflows, is in vogue in Tamilnadu. Does this custom have any significance?

Answer: There is no doubt that it has a special meaning. Sentimentally viewing, it indicates that it is a festival of extreme joy that over flows. It is also a divine custom indicatory of the experience of a yogi who has attained divine bliss by the practice of yoga. The yogi relishes the stream of amṛta that flows out from the candramanḍala (varuṇamanḍala), when the flood of prana- apāna rises up, caused by the heat of yogābhyāsa.

सन्तापितश्चन्द्रमसः पतन्तीं पीयूषधारां पिबतीह धन्यः (योगातारावलि)

The milk that overflows by the heat of fire, beautifully reflects the above said experience of yoga. This ritual of making milk to overflow by boiling is also done during gṛhapraveśa. The custom of observing it in a special way on the day of Saṅkrānti which is a navodaya parva on which Lord SūryaNārāyaṇa treads the Devayānamārga, is still good.

Cows

Question: Why cows are worshipped on makara saṅkrānti?

Answer: Gomātā deserves to be worshipped every day. Even her darśana is auspicious. “लोकेऽस्मिन्मङ्गलान्यष्टौ ब्राह्मणो गौर्हुताशनः । हिरण्यं सर्पिरादित्यः आपो राजा तथाष्टमः” Accordingly the cow is considered one among the eight auspicious things. Misfortunes vanish and desires get fulfilled by the darśana, salutation, worship and pradakshiṇa of the cow.

एतानि सततं पश्येन्नमस्येदर्चयेच्च यः ।
प्रदक्षिणं च कुर्वीत तथास्यायुर्न हीयते ।
अभिप्रेतार्थसंसिद्धिर्मङ्गलं परमं भवेत् ॥

Śāstras declare that all the fourteen worlds are hidden in the limbs of gomātā, and all the devatās reside in the different parts of its body as follows:—

‘गवामङ्गेषु तिष्ठन्ति भुवनानि चतुर्दश’
दन्तेषु मरुतो देवा जिह्वयां तु सरस्वती।

खुरमध्ये तु गन्धर्वाः खुराग्रेषु च पन्नगाः ॥

सर्वसन्धिषु साध्याश्च चन्द्रादित्यौ तु लोचने ।
ककुदि सर्वनक्षत्रं लाङ्गूले धर्म आश्रितः ॥

अपाने सर्वतीर्थानि प्रस्रावे जाह्नवी नदी ।
नानाद्वीपसमाकीर्णाश्चत्वारः सागरास्तथा ॥

ऋषयो रोमकूपेषु गोमये पद्मधारिणी ।
सन्ति रोमसु विद्याश्च शृङ्गयोरयनद्वयम् ॥

धैर्यं धृतिश्च क्षान्तिश्च पुष्टिर्वृद्धिस्तथैव च ।
स्मृतिर्मेधा तथा लज्जा वपुः कीर्तिस्तथैव च॥

विद्या शान्तिर्मतिश्चैव सन्ततिः परमा तथा ।
गच्छन्तीमनुगच्छन्ति एता गां वै न संशयः ॥

यत्र गावो जगत्तत्र देवदेवीपुरोगमाः ।
यत्र गावस्तत्र लक्ष्मीः साङ्ख्यधर्मश्च शाश्वतः ॥

गावः पवित्रा माङ्गल्या देवानामपि देवताः ।
यस्ताः शुश्रूषते भक्त्या स पापेभ्यः प्रमुच्यते ॥

(Maruddevatās dwell in the teeth of gomātā. Sarasvatī Devī resides in her tongue. Gandharvas reside in the middle of her hooves, Nāgadevatās at the tip or ridge of the hooves, sādhyas at the joints, the sun and the moon in the eyes, all the stars in the hump, Dharmadevatā in the tail, sarvatīrthas in the apāna (anal region), River Gaṅgā in the urine, and, all the oceans with the islands and sages in the pits of her hair and Lakshmī Devī in gomaya. All the vidyas (reside) in the hairs and dakshiṇāyana and uttarāyaṇa in the horns. When the gomātā walks, the following viz boldness, peace, prosperity, nourishment growth, memory, medhā, shyness, beauty of the body, fame, knowledge, intelligence and excellent progeny follow her. There is no doubt at all in this. The entire world exists at the dwelling place of a cow. All the gods and goddesses will be present. Lakshmīdevī and the eternal Saṅkhya dharma also will be there. The cows are holy and auspicious, and are venerable as the the deity of deities. Varāha purāṇa states that one who serves them with devotion will be redeemed of all the sins. Such a sacred and auspicious Gomātā should be worshipped every day. Gopūjā is best in both auspicious karmas, apara karmas and śrāddha karmas. It is indeed proper to worship the revered Gomātā at least on the day of Saṅkrānti which is a special parva.)

Question: A contemporary protagonist of nonviolence says: The description of the cow given above is nothing but flattery. In reality the cow is a tame animal, and a very useful animal. Its milk, curds, ghee, urine and dung are highly nourishing or purifying medicines. All the parts of its body are useful. Therefore the Purāṇās shower praise on the cow. Our compassionate elders say “The cow is the most mild animal, and so, as an act of kindness shown to all dumb animals representatively, the cow should be served”. Is it correct?

Answer: It is true that the cow is a mild and a dumb animal and a useful animal. It is also correct that one should show kindness to cows and all other dumb animals. But the comment that the statements of the scriptures about the cows is only flattery is not right. Why should only the cow be chosen as a representative among dumb animals ? Why not the goat? There is no answer to such questions there. Even the goat is also a very mild animal. Its milk, ghee and meat, are all useful substances, isn’t it?

Question: How is it possible to believe that devatās dwell in the body of cow? Recently, in one of the films, we see sequences where an atheist cuts the limbs of the cow one by one, and throws a challenge.—“Come on. Show me. Are the maruddevatās in this limb? Why am I not seeing Sarasvatī Devī in this part?”—and so on. Therefore, is not the statement that the devatās dwell in the body of the cow just a matter of superstition?

Answer: Certainly not. It is a śāstrīya truth. i.e. a thing which conforms to Niyamas. The atheist who threw a challenge by severing the cow without doubt is a great fool. He does not even know the basic fact that the devatās are not physical entities that are visible to the external eyes, but they are true things visible only to the divine eyes. (For example), there are minute organisms which the scientists call ‘bacteria’. The (above said) (atheist) may be compared to a fool, who, unable to see them with bare eyes, declares “There is nothing like ‘bacteria’ at all. If they are present let them become visible”. There are things that are visible to the (bare) eyes. There are also very minute things that can be known only by seeing through a microscope. Likewise, there are divine things that are visible only to jnāna dṛshṭi. They become visible only when seen through the respective Dṛshṭis. If one makes a ridicule of the existence of the devatās without having a vision of them, it is no threat to their entity.

Question: In that case, is it possible to see those devatās on the body of the cow?

Answer: The right answer to these questions cannot be given by ordinary people or people with a mere bookish knowledge of the śāstras. We wish to present a yogarahasya that was bestowed upon us by ŚrīRaṅgagurudeva pertaining to the present topic, which happens to be an interpretation that delights the (seekers) of truth and persons established in truth. He said -. “A divine cow will be seen (by a sādhaka) while doing Dhyānamanthana in the path of yoga. The darśana of many devatās occurs in the limbs of that divine body which will be effulgent yet very cool. It is a sight which causes extreme bliss to the inner eye. If a jnāni happens to see a cow around, he experiences a remembrance of that inner vision, which produces in him an unending happiness and a sense of great reverence towards the cow. On the other hand, if a cow the external in tormented, it causes great pain world is in his inner world as the cow in the external world is also endowed with elements of the cow within. If the external cow is worshipped it will be indeed a (reverence) shown to the inner divine cow and causes supreme happiness”

If someone speaks contemptuously regarding cow worship without any knowledge of this yogarahasya, or for some other reasons praises Gopūjā and comments that he has shown full respect to the culture of gopūjā, he should be distanced by telling him to go (go) go (go) go away. Or, he should be pitied for his ignorance.

Question: Is there any distinct reason for performing the gopūjā specially on the day of uttarāyaṇa puṇyakāla?

Answer: Yes. Here we humbly remember the exposition bestowed by Śrīraṅgamahāguru as follows. “The two horns of Gomāta are adorned by the presiding deities of uttarāyaṇa and dakshiṇāyana. As makara Saṅkrānti is the time of conjunction of those two, it is very proper to specially worship ‘Kāmadhenu’, which is the abode of those presiding deities, and the cow here, which is its representative in the external world”.

Question: The answers and the explanations are very satisfying. It is indeed just to bathe the cow and decorate and make it happy on that day. But why are the cows made to leap or jump over fire??

Answer: - It is done to cause lightness in them. Also for relief from afflictions in the form of ādhis and vyādhis. Not only this, lamps of ghee and sesame oil are lighted, and curds and sweet pumpkin are gifted, wishing relief to all from torments.

bhogi

Question: Why the day previous to makara Saṅkrānti is called ‘bhogi’ festival?

Answer: It is a day of the festival which has conducive environs both within and without, that facilitate the enjoyments of Bhoga which is not opposed to Dharma. The day next to it is useful for both yogis and Bhogis, but specially for yogis, being an auspicious and a meritorious day. One may remember that proper guidance and traditions are there in Bhāratīya culture to falicitate the enjoyment of both, in an appropriate way.

kanū

Question: In the tradition of the Tamil country, ‘kanū’ festival is celebrated on the day next to Makara Saṅkrānti in which colored food materials are placed on leaves outside the house, and sentences such as ‘Marriage and sīmanta to the crows and sparrows’ are uttered. Is there any significance in this custom (śāstra) women?

Answer: Do not forget the fact that all our bodies have dispositions both female and male, and consist of Prakṛti and Purusha. The customs of women are as important as that of men. These are the rituals that bring about the welfare and prosperity of the whole family and the society. The great sage Āpastamba has taught in his ‘Dharma śāstra’, that even though these find no mention in the śṛutis and smṛtīs, one should respect the traditions brought by women.

स्त्रीभ्यस्सर्ववर्णेभ्यश्च धर्मशेषान्प्रतीयादित्येक इत्येके (प्रश्न 2, पटल 11, सूत्र 16)

Question: Let us respect the traditional practices of women. But what is the meaning of the tradition (śāstra) by women of ‘Kanū festival’?

Answer: It is a form of Bhūtabali. Every gṛhastha has to offer bhūtabali as a part of baliharaṇakarma after vaiśvādeva everyday. Like the obligations such as Devaṛṇa, Ṛshiṛṇa Pitṛṛṇa and Manushyaṛṇa they have the obligation to several bhūtās (also.) To fulfill that obligation, the householders have to perform Balipūja with food and side dishes prepared (with materials taught) by the money earned by them. As makara Saṅkrānti is a special festival day, Bali to devatās and pitṛs are offered. Women offer special Bali to the Bhūtas with the left over food of the festival of the previous day. As there are various bhūtas that desire food with different colors and tastes, the balis with different colours and tastes are offered.

Question: Which are these bhūtas? What benefit is obtained by their worship?

Answer: These bhūtas are the attendants of the Lord of destruction. (Śiva) They wander about day and night and desire bali from gṛhasthas. If the bali is not offered they create trouble to the householders and their progeny, with torments like untimely death etc. But, they ward off evils and also provide strength to the gṛhasthas who worship them. Gṛhasthas get their misfortunes averted and also get their desires fulfilled by offering Bali to them both in the morning and night, chanting the following mantra.

“ये भूतेषु प्रचरन्तो दिवानक्तं बलिमिच्छन्तो वितुदस्य प्रेष्याः ।
तेषामहं पुष्टिकामो हरामि मयि पुष्टिं पुष्टिपतिर्दधातु स्वाहा ॥”

Special bali is offered to those very bhūtas in the kanū festival, on the following day of Saṅkrānti.

Question: Why the words wishing the marriage and sīmanta to crows and sparrows are uttered, during the time of offering the oblation?

Answer: As a result of the sins committed during dakshiṇāyana, there is every possibility of misfortunes occuring during auspicious functions such as sīmanta etc, and also that children born as a result of them may get affected. The custom of passing on such torments to beasts and birds and getting onself freed from such misfortunes, is seen hinted here.+++(4)+++ We see this custom in vaidika yajnas which involve the sacrifice of animals and birds. The same samskāra is seen in these wishes of the above ‘kanū’ festival. (Women folk wish marriage to the crows, sīmanta to the sparrows, wellness to their house of the parents, prosperity to the house of in-laws and success to the brothers and sisters.)

Saṅkrānti deva

Question: On the day of Saṅkrānti, there is a custom of honoring the astrologers after the pūja in the night and listening from them the details about the form of Saṅkrānti mūrti and the outcome of Saṅkrānti. Does Saṅkrānti have three heads, five mouths etc as described by the astrologers?

Answer: The description here does not refer to the time of Saṅkrānti. Time has no form. But scriptures describe that form as the form of the presiding deity of that time. It is actually the form and shape of the sins committed by people during the dakshiṇāyana. Is it just a poetical description or does the deity really possess such a form, one may ask. The Āgamas state that just as the puṇyapurusha possesses a form, the Pāpapurusha also possesses a form. They are not forms that are imagined. Deities do have form. It may be remembered here that the Brahmasūtras, in the chapter ‘devatā Vigrahavatvādhikaraṇa’ state that it becomes impossible to meditate upon them, if they don’t possess any form.

We would like to quote here the sacred message given by Śrīgurudeva on the Saṅkrānti day of Śrīplavanga samvatsara, pushya māsa, Pūrṇimā, which occurred on a Monday, and conclude the discussion pertaining to makaraSaṅkrānti.

“All the karmas that were adapted by the sanātana Ārya Bhāratiyās culminated in jnāna only, and there is naturalness in understanding them and observing them. The festival of Saṅkrānti is also one of such festivals and parvas observed by the sanātanis. The festival is congenial to both happiness and parāgati. It is festival of joy to both Bhogis and Yogis. (This day happens to be) the limb of the right part of Paramātma, the uttarāyaṇa which is in accordance with the path of Lord Nārāyaṇa, and is the north sided door to the house called the year. It is the day of opening of that door. From this day itself the Rathotsavas which are the wishes of God drawn by devotees, commence. It is a festival when the participation in the utsava of God is set to begin in all pilgrimages and temples, with the cooperation of all. It is a festival of devotees both in their hearts and in the outside world, of drawing the chariot of life towards God. This is a puṇyakāla. And also a Parvakāla. The time of distributing sugarcane with knots which represents the Parvas (stages) of life, and the time when sesame and jaggery which represent peace, are distributed. So much for Bhoga. And from the view point of yoga, it is a time when the trinity come together”.

“अस्माकमेकीभूतानां निष्कलं परमं पदम्”