कल्पान्तरे विश्वासटिप्पन्यः

Ugādi is the very first festival which comes on the first day of the month of Caitra every year. This is a great festival which is celebrated all over India and considered an important festival in the Śāstras. The multifaceted importance of this festival can be summarised as follows:

This day is an auspicious beginning of the year, season, month, the fortnight and above all, is in the form of an introduction for the whole year. This is a day on which a plan of activities for the whole year is to be drawn up and an auspicious resolve to be made to act accordingly. And a day, when a discreet arrangement has to be contemplated after reviewing the performance of the previous year. There is a belief that resolves made on this day will be entirely very influential. Resolves for that matter, made on any day by men of great will power can be strong and effective. But, in the case of laymen, it is quite possible that the resolves and vows taken on this day, by virtue of the glory of the beginning day of the year to cause a deep impact on all their endeavours.

Some have a feeling that any incident good or bad, happening on this day, may recur throughout the year. Whatever may be the fact, it will help people to feel inspired, to look for the good fruits of Dharma and Karma throughout the year, as their minds will be in a good state as a result of laudable contemplations and deeds performed on that day.

The planet corresponding to the week day on this day of Ugādi, is considered the regining deity for the whole year. For example, if it is a Thursday, Bṛhaspati (Jupiter) will be the reigning Lord for the entire year.

Lord Prajāpati created the world at dawn on the first day of the ŚuklaPaksha of the month of Caitra and initiated the reckoning of time. Then he handed over the limbs (components) of time to gods and commanded them to continue the work of creation.

“चैत्रे मासि जगद् ब्रह्मा ससर्ज प्रथमेऽहनि ।

शुक्लपक्षे समग्रं तु तथा सूर्योदये सति ॥
प्रवर्तयामास तथा कालस्य गणनामपि”
—Says the Brahmapurāṇa.

The Smṛtikaustubha says, “God took the avatāra of Matsyā during the daytime of Vishkambhaka Yoga when the star of the day was Revatī.” (The significance of this creation and incarnation will be explained later.)
If it is a new year day as per the solar calendar, the day and night will be of equal duration, as that day will be invariably a ‘Vishu’ (vernal equinox). This equability lends a special inspiration to the sādhakas.
The Vasantanavarāthrā begins on that day, which heralds the worship of ŚrīRāma and Durgā.
A highly auspicious time spanning a duration 3½ hours called muhūrta, occurs every year (on certain days.) And it is believed, Ugādi is one such day.
The reckoning of VikramaŚaka said to be begun by emperor Vikramāditya in North India, and the Śalivāhanaśaka by king Śalivāhana in South India, begins from this caitra śukla prathama only.
Not only the followers of the vedic tradition, even the Iranians observe the beginning of the year from this day only, and they call it ‘Nauroj’. Thus this festival day is very important from both the scriptural point of view and the belief and traditions of the common man.

Let us consider the various names and their meanings associated with this Parva.

Names

Various Names associated with the festival of Ugādi and their significance.

In the Tamil country Ugādi Parva is called Citra Vishu. In North India it is called by the names Samvatsarapratipadā, Navavarsha-pratipadā, Samvatsarārambha etc., All these names are in accordance with the significance of this festival.

The word Ugādi means the beginning of a Yuga, “युगस्य आदिः”. The three well known meanings of the word Yuga are, the yoke, a twofold thing and a special (duration of) time. Here, the word (Yuga) denotes the (special) time. The four yugas are Kṛtā (Satyā), Tretā, Dvāpara and Kali. They begin on Vaiśākhaśuklatṛtīya, Kārtikaśuklanavamī, Bhādrapada kṛshṇatrayodaśī and Māghapūrṇimā respectively.

वैशाखे शुक्लपक्षे तु तृतीयायां कृतं युगम् ।
कार्तिके शुक्लपक्षे तु त्रेताथ नवमेऽहनि ॥
अथ भाद्रपदे कृष्णत्रयोदश्यां तु द्वापरम् ।
माघे च पौर्णमास्यां वै घोरं कलियुगं स्मृतम् ॥

But the Cāndra Ugādi referred to here falls on the day of Caitraśuklaprathamā. This day does not conform to the reckoning of any of the above yugas. And this does not conform to the meaning of the following śloka also.

(नवम्यां शुक्लपक्षस्य कार्तिके निरगात्कृतम् ।
त्रेता सिततृतीयायां वैशाखे द्वापरं युगम् ।
दर्शे वै माघमासस्य त्रयोदश्यां नभस्यके।
कृष्णे कलिं विजानीयात् ज्ञेया मन्वन्तरादयः (अग्नि 209-14 II)

Although this is not the beginning of any Yuga in the real sense, this can be termed as the beginning of the Satya yuga in a way, because it has (abundant) right features to start a life full of Dharma and congenial to Satya. Śrī Raṅgamahāguru also has, in his divine message on the day of Ugādi, commanded that this day can be taken as the beginning of Satyayuga. This suits the description given in Brahmapurāṇa that Lord Brahma created the world on this day.

The Lord of Satyaloka created the world on this day. This goes to say that he started the Satyayuga on this day, as it possesses right merits, and people can plan for a life full of satya and dharma, and start living accordingly. To say that the world came into existence on the dawn of this day is nothing but saying that the light of Jnānasūrya comes up, and the Satyayuga commences from that light. Otherwise, a question arises whether the sun existed even before creation, if the purport that “The Lord created the universe after sunrise” is taken in the ordinary sense.

b) Samvatsara means a year. It is a time when seasons change.

“सर्वर्तुपरिवर्तस्तु कालः संवत्सरः स्मृतः”

So, it is appropriate to call this day as the beginning of the Samvatsara or year. And it is also apt to call this day as samvatsara pratipat or pratipadā, as this (day) falls on the first day of caitra as per the lunar calendar.

c) According to the Sauramāna system, Ugādi is celebrated on the day the of vernal equinox. Therefore it is called “Citra Vishu.”

Thus, it can be understood that all the words used to denote this festival are meaningful.

How is this holy and auspicious day celebrated in our country now? How can we understand it in it’s real form? What do the śāstras and traditions say about the time, hymns, procedures, prayoga, and the things to be used in the festival? What is the significance of these? We shall now take up these points for discussion.

This festival is celebrated generally in all the regions of our country in homes, monasteries, āśramas and temples. This festival is celebrated on a much grand scale in South India. A person who has great admiration for Indian culture feels sad, because we do not celebrate this festival with the same grandeur, as Christians celebrate their new years’ day. [“It is a pity that we, Hindus do not celebrate our New Years’ Day as grandly as the Christians do theirs, and in North India, especially, the New Year’s Day is a festival for namesake only in Hindu homes, though it is observed there in some temples.” (P.S. Sharma in Utsavacandrika page 3)] We need not feel elated or depressed by comparing us with them in this regard. On the other hand, it is more proper to find for ourselves, as to what the noble Arya Bhāratīya sages, who bequeathed this festival to our culture and tradition, told us about the way it has to be celebrated, the purpose to be achieved by that, and how we are celebrating this festival in view of them now.

As stated earlier, this festival is being celebrated nowadays in some places just as a ritual for its sake. In some places it is celebrated with a huge expenditure, wasting of things, and with decoration and pomp. And in some places where it is celebrated in a somewhat better manner, customs such as taking the oil bath, decorating the house, offering special worship to God, listening to the new pañcaṅga, remunerating the astrologer (Almanac reader), chewing the neem sprouts with jaggery and pepper, and enjoying a variety of dishes with friends and relatives are observed in a routine way. But no one seems to bother why all these are done like this and whether they need to be done with any refinement. Also, many among the present day youth, leave most of the rituals and customs “generously” to the care of the elders and promptly land themselves at the time of lunch! Among the four purushārthas enumerated by the jnānis viz Dharma, Artha, Kāma and Moksha, only the third one, i.e. the gratification of senses, is being enjoyed by people to a small extent. But those who cannot afford in terms of money or resources, grieve that they could not celebrate the festival on a grand scale.

And how should one get to know the ideal way of celebrating a festival? One has to study what our śastras and traditions say about the right time, materials and the manner (of celebration the festival). One has to understand their secret by discrimination, discussion and practical application in a scientific way. If necessary a few changes can be incorporated, without causing discord to the basic principles. Let us now study in some detail, what the Śāstras and traditions say in this regard, and practical issues.

Regarding the Time: Cāndramānayugādi should be observed on the first day of Caitra śuddha, (प्रतिपत् = प्रथमं प्रतिपद्यते चंद्रमाः अस्यां दर्शनीयतां इति प्रतिपत्) This occurs in the spring season and in Uttarayaṇa only.

On that day, the Prathamā tithi should be prevailing at the time of Sunrise. In case the prathamā extends from the time of sunrise on the first day to the sunrise on the second day or, if the prathamā tithi does not pervade at the time of sunrise on both the days, the celebration should be on the first day only.

“वत्सरादौ वसन्तादौ बलिराज्ये तथैव च” ।

पूर्वविद्धैव कर्तव्या प्रतिपत् सर्वदा बुधैः ॥
(Nirṇayasindhu, vṛddhavāsishṭhavacana)

Malamāsa is not auspicious for any celebration. If Ugādi happens to come in Malamāsa, should we celebrate it in that month or it in the Śuddhamāsa?

According to some, the beginning of the year is no doubt in that Malamāsa only. But, customs like oil bath, flag hoisting, listening to the Pañcanga, chewing the neem sprout etc which are a part of the new year day, should be observed on the first day of the Śuddha māsa.

“प्रतिगृहं ध्वजारोहणं, निम्बपत्राशनम् वत्सरादिफलश्रवणं अभ्यङ्गश्च शुद्धमासप्रतिपदिकार्यः” (धर्मसिन्धु पु 38)

Some others are of the opinion that taking of oil bath and taking the New Year’s vow should be done in Malamāsa itself. निष्कर्षस्तु…. मलमास एव कार्य इति वयं प्रतीमः” (निर्णयसिन्धु. प्रतिपन्निर्णय) The opinion that the Śuddhamāsa is commendable for all auspicious religious functions is proper.

And as said above, it is considered auspicious to perform Ārogyavṛatas and Tilaka Vṛatas also on Caitra śuddha Prathama only.

If Ugādi is to be celebrated according to Sauramāna, then it should be done on the day of Meshasaṅkramaṇa. (vernal equinox) The rituals for that auspicious day such as meditation, dāna and tarpaṇa should be observed either 10 Naḍis before or after that auspicious time of Saṅkramaṇa.

“वर्तमानतुलामेषे नाड्यस्तूभयतो दश”

b) Vidhividhānas (Procedures): On that day, early in the morning, taking oil bath with gingelly oil is a must.

वत्सरादौ वसन्तादौ बलिराज्ये तथैव च ।
तैलाभ्यङ्गमकुर्वाणः नरकं प्रतिपद्यते ॥ (वसिष्ठवचनं, निर्णयसिन्धु)

Holding bandal paste and akshatā in hand, an auspicious vow should be taken that the vrata is being observed on that day for the pleasure of god and attainment of the four purushārthas. After the daily worship, the Mahāśāntikarma has to be performed. By this all the sins get absolved, and long life, contentment, happiness, nourishment and happiness both in this world and the other worlds are obtained.

“मङ्गल्या च पवित्रा च लोकद्वयसुखावहा”

In the beginning, Lord Brahma should be worshipped with Arghya and Pādya. That Lord holds a rosary and a sruva in the right hand, and a sruk and a Kamanḍalu in the left hand. The devotees should meditate upon him, who is looked upon as shining like gold, with a long beard, and with a mass of matted hair.

तस्यामादौ च सम्पूज्यः ब्रह्मा कमलसम्भवः ।
पाद्यार्घ्यपुष्पधूपैश्च वस्त्राङ्कारभूषणैः ॥

अक्षमालास्रुवं दक्षे वामे स्रुचकमण्डलू ।
लम्बकूर्चं च जटिलं हैमं ब्रह्माणमर्चयेत् ॥ (अग्निपुराण 176-3)

Lord Brahma should be worshipped with the mantra “ॐ तत्सत् ब्रह्मणे नमः” and also with the Brahma Gāyatri (mantra). Then, the Lord of Time, in his components such as Kalā, Nāḍī and Muhūrta should be worshipped with names ending with “namah”

(Brahma, Kāma, Nimesha, Truṭi, Lava, Kshaṇa, Kāshṭha, Kalā, Nāḍī, Muhūrta, Rātri, Divasa, Paksha, Māsa, Ṛtu, Ayana, Varsha, Ugādi, Graha, Nakshatra, Rāshi, Karana, Yoga, and the reigning god of the year, are the various components (limbs) of the lord of time. In this worship, the following gods along with their huge entourage viz., Kula Nāga, Manu, Indra, Dakshakanyas, Subhadra, Jayā, Śastra, Astra, Buddhi, Kubera, Nalakūbara, Nidhi, Bhadrakāli, Surabhi, Veda, Vedāṅga, Vedānta, Vidyādhidevatas, Nāga, Yaksha, Suparṇa, Samudra, Uttarakuru, Narakhanda, Pātāla, Saptanaraka, Varāhāvatāra, Saptaloka, Pañca bhūta, Prakṛti, Purusha, Ahaṅkāra, Parvatha, Gaṅgā rivers, and other Saptarshis, Pushkarādi tīrtha, Chandas, Airāvata, Uccaiśravas, Dhanvantari, Gaṇesha, Shanmukha, Vighna, Skandagraha, Skandamātā, Roga, Vālakhilya, Keśava, Agastya, Nārada, Vyāsā and other sages, Apsarās, deities somapa, and Asomapa, Tushita, Āditya, Rudra, Ashvinī, Sādhyas, Maruts, Viśvakarma, Lokpālas, Āyudha, Vāhana, Kavacha, Āsana, Dundubhi, Daitya, Rākshasa, Gandharva, Piśāca, pitṛ, preta, suble deities conceived by the mind and Lord Vishṇu, have to be worshipped.)

It is well known that this is the day on which the Lord took the incarnation of Matsya and also the day on which ŚrīRāma returned to Ayodhya after completing fourteen years of exile in the forest and the day on which the citizens of Ayodhya began celebrating the praising of the slaying of Rāvaṇa by Rāma. And also the day on which Devendra made a gift of clothes and ornaments to the king ‘Vasu’. And so, on this day one should remember those glories of the Lord and of Indra and worship them. All these (gods) should be worshipped by performing Homas with names ending with Svāhā. The god of fire carrying the name Yavishṭha should be invoked and the above said homa should be performed. Gurus and their family members should be honoured with clothes and ornaments. And after listening to the learned astrologer who reads out the details of the chiefs of the new year and the related predictions, etc., he should be honoured. He should be offered the Pañchāṅga and a water pot in particular. The poor, belonging to all sects, should be suitably gifted with alms. The śloka-

प्राप्ते नूतनवत्सरे प्रतिगृहं कुर्याद्ध्वजारोपणम्
स्नानं मङ्गलमाचरेद् द्विजवरैः साकं सुपूज्योत्सवैः ।
देवानां गुरुयोषितां च शिशवोऽलङ्कारवस्त्रादिभिः
सम्पूज्या गणकः फलं च शृणुयात्तस्माच्च लाभप्रदम् ॥

summarizes the above said things.

Then, the śloka,

शतायुर्वज्रदेहाय सर्वसम्पत्कराय च ।
सर्वारिष्टविनाशाय निम्बकन्दलभक्षणम् ॥

should be meditated upon, and the tender neem sprouts offered to God should be taken (as prasāda). Tender neem leaves and flowers should be mixed with jaggery or pepper, salt, asafoetida, cummin seeds and omam seeds and crushed. After this is consumed, other food items should be taken.

पारिभद्रस्य पुष्पाणि कोमलानि विशेषतः ।
सपुष्पाणि समादाय चूर्णं कृत्वा विधानतः ।

मरीचं लवणं हिङ्गु जीरकेण च संयुतम् ।
अजमोदायुतं कृत्वा भक्षयेद्रोगशान्तये ॥ (व्रतोत्सव पुट 30)

The general precepts such as Brahmacarya, truth and composure of mind have to be observed on that day.

Thus, the discipline enjoined by the śastras regarding the rituals on that day have been taken note of. Let us now discuss whether these are just glorifications of blind beliefs, or the ones merely rooted in our emotions, or are really rational, or are capable of causing auspiciousness in the ādhyātmika, ādhidaivika and ādibhautika spheres or the ones which foster the achieving of the Purushārthas.

In all the cultured societies of the world the custom of celebrating the New Year’s Day on a particular day is prevalent. In this context, the uniqueness of the culture of our great sages, pertaining to the viveka in choosing the most appropriate time for the Ugādi festivals which is comprehensively suitable for the achievement of the Purushārthas, can be specially taken note of. All the aspects chosen by them such as the Ayana, Ṛtu, month, Paksha and tithi happen to be best suited entirely and beautifully for the deeds and purposes of that day.

Among the two halves of the year, viz the Dakshiṇāyana and Uttarāyaṇa, the former is the path associated with the Pitṛs. धूमो रात्रिस्तथा कृष्णः षन्मासा दक्षिणायनम्” But the Uttarāyaṇa refers to the path of the gods. “अग्निर्ज्योतिरहश्शुक्लः षण्मासा उत्तरायणम्” (गीता 8-24) This is also referred to as the daytime of gods. As it is enjoined that Ugādi is the auspicious time mainly for the worship of gods, it is indeed most appropriate that it is chosen in the Uttarāyaṇa, which is very conducive for the travel in the path of gods.

The Vasanta ṛtu (the spring season) in which we celebrate Ugādi, is the king of seasons. It is the season most dear to devatās and Lord Mādhava. It is the season when nature, adorned with colourful flowers and tender leaves, seems to send the message newsness.-“Now, my plants, trees and creepers having shed the worn out and dried leaves look brilliant with a grandeur of newness. Likewise, you shake off the old disgusting samskāras and tread new steps in the path of the attainment of auspicious goals of Satya, Śiva and Soundarya. Make propitious vows of auspicious wishes and auspicious resolves. They proclaim the message of morning prayer” Make your vedic hymns meaningful with the refrain” “तन्मे मनश्शिवसङ्कल्पमस्तु”. (This is the message obtained by the sentimental persons when they experience the external beauty of Mother Nature.) Then, a kind of tranquility is also felt in the dispositions within, and an inner attraction is experienced conducive for the realization of the Parampurusha, whose glory is sung by the jnāni poets with the hymns like “तदेव रम्यं परमनयनोत्सवकारणम्”, “अस्ति भाति प्रियम्”, “आसेचनकं अपर्याप्तामृतम्”, experiencing the beauty of supreme Parampurusha. Persons who surrender to this attraction happily are really the blessed and fortunate ones.

The temperate climate of the spring season is very conducive for the worship of deities and for the collection all the materials necessary for the worship. The first three seasons, viz. Vasanta, grīshma and varsha, are predominantly warm seasons. They symbolize Lord Śiva or Agni. The other three seasons Śaradrtu, Hemantaṛtu and Śisiraṛtu are predominantly cold seasons. They symbolise Soma or Śakti. The coming together of Agni and Soma (agnīshoma or Śivaśakti), is the cause of the creation of the world.

“अहमग्निर्महातेजाः सोमश्चैषा ममाम्बिका ।

अहमग्निश्च सोमश्च प्रकृत्या पुरुषः स्वयम् ॥
अग्नीषोमात्मकं सर्वं जगत् स्थावरजङ्गमम्”
(ब्रह्मपुराण 1-2-28-40 Page, 431, अनुषङ्गपाद.)

It is indeed appropriate to venerate that the creator chose this time of the confluence of the warmth and cold, for the creation of the universe. Creation is nothing but the external coalescence of these two forces. When the coalescence is inwards it is Samādhi or deep meditation. This is the opportune time which lends inspiration for the Samādhiyoga and also to draw out a plan for everyday life, which is in accordance with that samādhiyoga. When Madhu and Kaiṭabha, in the beginning of creation, stole the Vedas which contain the secrets of creation, the Lord incarnated himself in the form of a fish, killed the two demons, and retrieved the Vedas on this day, by teaching it to Lord Brahma. So Caitra is more in concordance as the festival at the beginning of the year compared to Vaiśākha.

Now about the month (of the festival ugādi). The lustre of Vasanta is seen both in Caitra and Vaiśākha months. Even so, it is justified in choosing caitra itself for the celebration of the beginning of the New Year, as it is the first month. And, this is the time when flowers and sprouts bloom and nectar is produced (in them). (Vaiśakha is the month when the juice of nectar ripens). Thus, it, is more in place to consider Caitra itself for the festival in preference to Vaiśākha.

Now, regarding the paksha or the fortnight. Of the two fortnights, it is the śuklapaksha which is more dear to the devatās. (Kṛshṇapaksha is dear to the manes). It is the right paksha for the celebration of Ugādi, in which the worship of Gods is prominent. Again, food is the causative factor for our birth and nourishment, and plants produce that food. This fortnight which is called “Āpūryamāṇa” causes the moon who is the king of plants, to wax, and is the fortnight which nourishes prosperity, happiness and robustness.

“ओषधीभ्योऽन्नम्, अन्नात्पुरुषः” “अन्नाद्भूतानि जायन्ते, जातान्यन्नेन वर्धन्ते” (तैत्तिरीय उपनिषत्,),

Prathamā tithi is also a day during which the first digit of the moon appears. Therefore it is appropriate to consider it as the first day of the year. On other days, the moon will be seen either partially or fully. Such days will either be intervening days or the last days of (the digits of) the moon and not the initial days.

All these are (aspects) regarding the observance of Ugādi as per the lunar calendar. Now let us dwell on the time of observance of Sauramāna Ugādi. The stipulated time for that in the vernal equinox. The ayana, the season and the month of the Sauramāna Ugādi happen to be same ones as that of Candramāna Ugādi. Over and above, the importance of the day can be explained thus-This day is called as Saṅkramaṇa or Saṅkrānti. It is the day when the sun crosses one constellation and enters the next. These rāśis are twelve in number. Each one of them is a knot in the tree of time. Among them the Vishu or Vishuvath is the holiest. Even among them, Mesha Saṅkramaṇa is considered Mahāvishuva.

महाविषुवमाख्यातं कृतिभिश्चित्रसंज्ञितम्

At this time of vishuva, even as the external sun moves on the signs of the zodiac, the internal sun (of the jīva) merges with the sushumnā and naturally begins to have a plunge in the Samādhis state. And that is why it is said that this time of confluence is best suited for dhyāna, pūja and tarpaṇa. We have to note that Vishu is the time when the length of the day and night should be equal.

The “confluence” and “similarity” stated above should not be construed as accidental happenings. It is the natural evenness of the unity of the inner and the outer, as per the law of nature. They should not be mistaken for mere poetic glamour symbolizing the inner merge. They are great truths, which can be experienced by sincere Sādhakas, when they are in a deep state of meditation. (It may be remembered here that Śrī Raṅgamahāguru had proved through training, that this significance can be demonstrated to those who have the knowledge of Naḍī Vijnāna) Thus, the extraordinary time stipulated by our great sages is the best suited time for meditation on the self and spiritual synthesis. This time is most suited for the worship of gods with ādhidaivika samanvaya. It is also the time endowed with nature’s beauty, conveniences and propriety etc. and has ādhibhoutika samanvaya and stands as a hand mirror to the wonderful Kālavijnāna of our sages, as this time is consistent with the accomplishment of all the purushārthas attainable in all the three spheres (viz Ādhyātmika, Ādhidaivika and Ādhibhautika), with the grace of god and human efforts.

Propriety of rituals and matireals

The propriety of rituals and materials used (for the worship) and rituals.

Now let us discuss the importance and propriety of the materials used, and the rituals performed during Ugādi festival.

The objective of the festival of Ugādi and the rituals and the things prescribed for the festival as per śāstra and traditions, is the attainment of the Purushārthas. viz., the attainment of Dharma, Artha, Kāma and Moksha. We can note that the great sages have prescribed that certain things have to be observed which help the well being of our body, senses, mind and the intellectual power (Buddhi). They have instructed that these should not be done mechanically, but should be observed with a solemn vow along with the propitiation of gods within. When done so, our intellect delves very deep and the fruits pertaining to the three deep spheres are obtained. i.e., not just in the sphere of adhibhūtha, but the fruits of the other two spheres also are attained (Adhibhūta refers to the external world; adhidaiva refers to devatas who control our inner world and adhyātma to the all-pervasive soul.)

1. Oil bath: Taking oil bath early in the morning on that day is a must. We have noted that śastras prescribe only gingelly oil for that. We have also noted that a warning also is there that hell is certain for those who do not take oil bath on that day. Let us now discuss the appropriateness of the oil bath and the general and special benefits that are obtained by having it.

It is common knowledge that oil bath taken time-to-time brings us a number of physical benefits. It is said that one should have oil bath every day. This helps to get over old age, ill effects of vāta, fatigue; helps in maintaining good eye sight, composure, robustness, long life and good sleep; protects the health of the skin, brings beauty and strength to the body.

अभ्यङ्गगमाचरेन्नित्यं स जराश्रमवातहा ।
दृष्टिप्रसादपुष्ट्यायुःस्वप्नसुत्वक्त्वदार्ढ्यकृत्

says the Āyurveda (This line is quoted from the work Vāgbhaṭīya)

If this oil bath is taken in the prescribed manner, it helps one to maintain good health of the body and the mind. Ugādi is indeed a great time knot (parva). It is a powerful time which bestows special and quick results. If a person takes oil bath with a good resolve, the results shall be more powerful in addition to the strength of the mind. The state of the body and mind gets clean and hale, congenial to the observance of the rituals of that day. It is natural that a person who experiences the benefits of that treatment gets inspired to enjoy it time and again. Thus, this augurs well to become a joyous beginning for the “vow of health,”

This is the material aspect of it. Over and above this, the resultant relaxation and the gladdening of the senses fecilitate the attainment of a state of complete happiness which the yogis call ‘dhātusāmya’. It is the ultimate state needed for the meditation upon the sāttvika devatās, and the superior most and omniscient God (“धातुप्रसादान्महिमानमीशं”, कठ.. उ.-2-20) And no need to mention again that the oil bath taken as prescribed, helps to reach that state, and abounds in greatness. Therefore, oil bath should not be given up deeming it a carnal pleasure. Students of meditation should have massaging done and should take the oil bath suitably. It may be remembered here that experts say it should be rightly understood that, this oil bath is not something which just provides bodily pleasure, but an integral part of Yoga practice as well

2. Decoration of the house: We have noted how the pūja room and the house should be decorated specially with festoons, flags and rangavalli etc., The decoration is a feast to the eyes and makes the mind fresh. In this regard ŚrīRaṅgamahāguru had said-“This beautification should not just end being a feast to our eyes. It should be radiant with the beauty of an art work and materials, which elevate one to the divine state that causes spiritual delight. Otherwise this Alankāra (decoration) may attract a remark viz Alam Kāra* (Enough of this tiresome work).

The flag hoisted high on that day, should have symbols in tune with spirituality. It should be pleasing and auspicious, and it should be the Vaijayantī (victory) banner of Dharma, which reminds us of the acts of the Lord like the destroying of the evil forces. At this point we remember the holy message of our Guru-“That flag with its holy message should indeed touch the pinnacle lotus feet of the Lord.” The person who hoists the flag should conduct himself in the path of Dharma. If not, he comes to be called ‘dharmadhvaja’ (The one who flaunts the features of a Dharmanishṭha though he possesses no faith in Dharma.) न लिङ्गम् धर्मकारणम्-Mere external religious marks or signs cannot render a person religious in the real sense. It will be a great sin if a person doesn’t act accordingly, in spite of knowing the facts.

“To be mistaken is a misfortune to be pitied. But to know the fact and not to conform to it is a mistake which heaven and earth condemn.”

Vow: The ordainment that a solemn vow should be taken on that day with the words. ‘I am going to observe Ugādi’, sounds very meaningful. In this vow, at the outset, the Lord who is beyond space and time, is remembered with the words “Harih aum tatsat”, Then, the time and place of performing the fesitival and its purpose will be brought to our minds. This helps one to remember that though God is beyond time and place, the (present) place and time are his very body. The glory of the particular parts of that body will also be remembered. The goals of the ritual taken up (on that day) also get firmly rooted in memory. By all this, the ritual itself becomes powerful in the real sense of the word. यदेव विद्यया करोति वीर्यवत्तरं Any act done without this realization may become weak, futile, or sometimes may prove dangerous also. A person who desires to fell fruits from a tree should know the distance between himself and the fruit and the tree, the stone he is going to throw, and the speed at which it should fly and the force he has to use to throw the stone. There is no need to describe how dangerous and useless it will be, if a blind person simply keeps on throwing stones.

A ritual done without the desire for the fruit and done with the vow “This is for the love of God and in the form of service to Him” is no doubt excellent. It is fine even if it is done with a good intentioned vow, and with a desire which is not opposed to the love of god. This does not result in any kind of harm to Dharma. Because, a desire, not going against Dharma, is indeed auspicious and a form of God himself.

“धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ”

If darbhas, akshatās and gandha are held in the hand at the time of making a solemn vow, repugnant samskāras get warded off and they (the auspicious things) pave way for the free flow of the contemplated objectives.

3. Worship of God: It is a nityakarma to worship God everyday. And it is very appropriately prescribed that Lord Brahma and the Kālapurusha (Lord of time) who is like the body of Brahma, should be worshipped on that day along with the Ishṭadevatā. We celebrate the festival with a just inquiry, which is in accordance with the words “This is the day of the beginning of Satyayuga.” Therefore it is very appropriate to worship God in the form of the very first creator, on that day. A Samvatsara is a special form of reckoning of time. Therefore, it is equally appropriate to worship Kālapurusha on the beginning day. So, it is very appropriate to worship Prajāpati and Kālapurusha together. This is because, the Kālapurusha is an extension of Prajāpati and his very glory, and another form of the Lord himself. The custom of worshipping Prajāpati as Kālapurusha has been in vogue in our country since ages. Because the Vedas declare-“Samvatsara is the image of Prajāpati. Prajāpati is Samvatsara itself.”

संवत्सरस्य प्रतिमा यां त्वां रात्र्युपास्महे ।
ता न आयुष्मती प्रजा रायस्पोषेम संसृजः ॥ (अथर्व 3-9-10)

स ऎक्षत प्रजापतिः इमां वात्मनः प्रतिमाम्
असृक्षीयत संवत्सरमिति, तस्मादाहुः प्रजापतिः संवत्सर इति
(शत, 11-1-61)

स्वयंभूः प्रजापतिः संवत्सर इति संवत्सरः
असावादित्यो य एष पुरुषः ।। (तै.उ. 4-29-14)

Thus it is very proper to worship Prajāpati and his glory, and pray to to him with the words “O Lord, grant me the strength to understand the nodes of Time and to achieve Dharma, Artha and Kāma with that knowledge and also to utilize (that knowledge) in the great task of the crossing of Time itself.” It is stated in the chapter of samvatsarapratipādā of Vratārka as follows:-

“There was no measure of time before this point. (On this day Lord Prajāpati called a meeting of all the devatās and blessed them with (the knowledge of) planets, months and seasons) From that point down to this day, we have been following of dharma in our tradition.

“ततःप्रभृति पूर्वतरैः यो धर्मः पूर्वैः कृतः अद्यापि रूढः सुतरां स कर्तव्यः प्रयत्नतः”-So, There is no need in particular to describe the great importance and usefulness of this prayer on this special occasion.

5. Homa: A heartfelt prayer should be offered in the beginning of the worship. Afterwards, God should be invoked and worshipped in idols, water and sacrifical fire, in keeping with one’s ability, as this (worship) is also an extention of antaraṅga pūja itself.

स्थण्डिले प्रतिमायां वा वह्नौ वा हृदयेऽपि वा । (स्मृति सं. I-198)

भगवन् पुण्डरीकाक्ष हृद्यागं तु मया कृतम् ।
आत्मसात्कुरु देवेश बाह्ये त्वां सम्यगर्चये ॥ (सात्वत आराधनकल्प)

Among these, the holy fire is the most suitable medium for performing pūja externally. This is because Agni is his effulgent body, He is His form of radiance, His reflection, His image, His representative et al. God should be invoked in that. Ājya, caru etc have be offered in that, and through that, the worship of God as a Yajnarūpi should be accomplished.

“अग्नौ समिद्धार्चिषि सप्ततन्तोरातस्थिवान्मन्त्रमयं शरीरम्” (“O Lord you take the mantramaya body in the sacrificial fire burning in the samits.) “अग्नौ क्रियावतां देवः” God appears to the performer in the (sacrificial) fire. Meditation of God is Antaryoga. If the Bahiryoga is combined with that, then it will be a yoga par excellence

“अन्तर्योगं बहिर्योगं यो जानाति विशेषतः । त्वया मयाप्यसौ वन्द्यः शेषैर्वन्द्यस्तु किं पुनः” ॥ (घेरण्डसंहिता)

It is indeed very appropriate that, in the Ugādi festival, Agni the medium of worship is called “Yavishṭha”. Because ‘Yavishṭha’ (Atiśāyena tamabishṭhanau) means the youngest. At the beginning of creation, Śakti was worshipped as something very minute. Agni, who symbolizes power, is considered as the youngest and so this usage is indeed appropriate. Later in the process of evolution, at its zenith, Agni should be considered as Jyeshṭha.

5. Listening to the Pañchaṅga: Tithi, vāra, nakshatra, yoga and Karaṇa are considered the five constituents of the Kālakosha. Our everyday Karmas should be performed with a clear knowledge of these five. And that too, worshipping the Kālapurusha on that day, obtaining his favour, listening to the (reading) of the 5 aṅgas, and the observance of the auspicious beginning through them, are indeed powerful religious acts. Listening not just to the 5 aṅgas of that day, but to the general yoga of the planets, stars etc of the whole year, helps to plan the activities of the entire year. In addition to this, offering of suitable remuneration to the daivajna with gratitude, who judiciously reads out the Pañcāṅga, makes the worship virtuous.

6. Dāna: To offer alms in one’s capacity in all the nodes of Time is a meritorious act. It is specially laid down to offer a gift of Pañcāṅga, water pot and clothes and ornaments in addition to the general Annadāna, on the day of Ugādi. The offering of the Pañcāṅga cited earlier, is indeed a part of worship. As it is the beginning of summer, all acts such as offering of Jalapātra, distribution of drinking water, butter milk and pānaka by setting up aravattiges etc. are virtually a tradition suiting the (warm) season.

While offering clothes, one must have the heartfelt feeling that it is the gift of Devendra to Vasubhūpati. This gift has to be given with divine feelings. And the one who receives it must also have the same feeling.

“विष्णुर्दाता विष्णुर्द्रव्यं प्रतिगृहणामि वै वदेत्” (अग्नि पु. 289-50) “(The giver of the dāna is none other than Vishṇu and the thing given is also Vishṇu. And I receive it with this feeling.”) If the “give and take” is done this way, the giver obtains Puṇyapurushārtha and no harm touches the receiver also.

8. Special Naivedya: The special Naivedya to be offered to God and later to be taken by the devotee on the day of Ugādi is the (mixture of) neem, neem flowers and tender neem. A festival is an occasion to eat sweets and to be happy. Then, why indeed our ancestors have prescribed bitter neem as a “Ugādi special?” Was it to provide a change for the tongue which gets dull because of eating sweet dishes in other festivals? Such ideas may occur only to those who think that one of the important motives of life is the gratification of the tongue. But when viewed scientifically, it becomes clear that this naivedya taken on that day will bring in great benefits, in the ādhibhautika, ādhidaivika and the ādhyātmika spheres.

Neem has a great medicinal value in curing bone related ailments and toxic infection. If it is consumed while (chanting and) recalling the spirit of the words “शतायुर्वज्रदेहाय”, the (effective) combination of the will power and the power of the medicine will yield quick results. There is also a practice of consuming the paste prepared by crushing neem with jaggery. This is also a good combination. Because, the bitter neem contains vātadosha. “कटुतिक्तकषाया वातं जनयन्ति” (चरक, 1-7) And sweet jaggery taken with neem removes the bad effect of vāta. Caraka says मधुराम्ललवणास्त्वेनं शमयन्ति” (चरक 17) The sweetness in jaggery reduces the bitterness of the neem and renders it easily palatable. This is an added benefit.

The combination of neem and jaggery, just as it is beneficial to the body, can be effective when taken sentimentally also. It reminds the ideal of the resolute yogi who leads a sober life, taking evenly both happiness and misery.

“सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ” (गीता 2-38)

This is an essential lesson, not just for a yogi, but for all laymen. This shall provide an inspiration to gather evenness, not only on the day it is consumed, but for the whole year, or for that matter, the whole life.

“Jeevanavellā bevu bella
Aritu bāluvane kaligala malla”

(The whole life is but a mixture of happiness and sorrow.

The one who leads a life with this understanding is indeed a strong man)

There is a practice of mixing neem with sugar candy also. Though sugar removes vāta, the sweet content in that increases phlegm.

In order to reduce that effect, adding of astringent pepper to it is also in vogue. This combination removes all the three-fold doshas namely Vāta, pitta and kapha and acts as a general remedy for all diseases. Sometimes, salt is added instead of sugar. Though salt gets rid of vāta, it causes phlegm. But pepper takes out that phlegm. And if cummin seeds and omakki (lingusticum ajwaen) are added, the combination has the properties of removing Ushṇa, Pitta etc. All these are effects on the body.

At the same time, one should observe that there is a unique divine reason for prescribing the above mentioned paste of tender leaves of neem as naivedya to God. This paste is dear to the principal deity of the Ugādi festival. Just as modaka is very dear to Gaṇapati and dishes of bengalgram are very dear to Hayagrīva, the combination of neem and neem sprout etc. is very dear to Prajāpati kālapurusha, the reigning deity of Ugādi. It should not be surmised in the general sense that God literally consumes these and he also harbours greediness (to eat). On the other hand, it should be taken in the sense that the spiritual centers in the body congenial to the propitiousness and perception of that God to whom the naivedya is offered, can get opened up, if this prasāda is consumed.

Thus, all the things and rituals prescribed by jnānis for the Ugādi festival are full of meaning. We can note that they pervade all the areas of life and bestow upon the worshipper, puṇya, purushārtha and paramārthas.

FAQ

A few important questions, answers and summation.

A few questions that come up regarding the observation of this Ugādi will be answered now and the discussion will be concluded on this topic herewith.

Some of the questions relate to the time of observing this festival. The rest relate to the materials used, and the vidhis. All these questions require to be answered rationally.

The first of these questions pertain to the time prescribed for this parva, which is being celebrated as per Sauramāna or the Cāndramāna calendars. The discussion on this topic is very important as it is pertinent not just to Ugādi but to all the prescribed rituals.

Sauramāna refers to the reckoning of time based on (the “movement” of) the sun. The time during which the sun (relatively) moves from one constellation to the other in the zodiac, is called Saṅkramaṇa or sankrānti. The time interval between two consecutive saṅkrāntis is one month. Twelve such months make a year. These twelve months have 365 days in all.

The Cāndramāna system refers to the movement of the moon. The day on which he “disappears” in the sky, is a newmoon day. The time span between two new moon days is one month. Usually one year comprises of 12 such months. During some years, an “extra month” (adhikamāsa) is also counted.

दर्शाद्दर्शस्तु चान्द्रः स्यात् त्रिंशाहश्चैव सावनः ।
मासः सौरस्तु सङ्क्रान्तेः नाक्षत्रो भानुवर्तनात् ।

(In the Cādramāna system, the period of time from the first day of the Śuklapaksha to the next new moon day is considered Amāntamāsa and the period of time from the first day of the Kṛshṇapaksha to the next full moon day is called Pūrṇimānta māsa. The word Sāvana refers to a sacrifice or a yajna. According to this system a month has 30 days and the year has 360 days. Only in astronomical and astrological calculations, the Nākshatra and Bārhaspatyamānas will be of more use. agnipurāṇa 13-30)

The Sauramāna system is more in vogue as Deśācāra in TamilNadu, Dakshiṇa Kannada, Bengal, Punjab, Nepal and some other places. And in Karnataka and Andhra and in some other places, cāndramāna system is more in use as Deshācāra.

Which of the two systems is credible? If both are credible, which is superior of the two? Which tradition can be best for celebrating Ugādi? These questions arise naturally and our answers are as follows:-

Both the systems are authentic as they are based on scientific calculations.

Since both the systems are authentic, as they are based on scientific calculations, both are equally recognized throughout the country. For example, both sauramāna saṅkranti and Cāndramāna amāvāsya are observed by all people belonging to the Sanāthana Ārya Bhārata traditions and culture throughout the country. So far as rituals are concerned, it is better to follow the custom of the region. Not just because it is the custom of the region, but the inner and outer nature effected by factors such as climate, latitude and longitude of that region, and the food habits there are to be considered here. If a parva is celebrtated by people accustomed to the region where a particular is ‘māna’ prevalent, a unique effect is produced. This can be understood by those who can examine the matter minutely.

It is a general rule that people who have migrated and settled in a new place for a period of twelve years (or more), should follow the customs of the new place. But it may become necessary to adapt some changes with respect to upāsana and relevant rituals. Actually, the Śastras say that separate mānas are ideal for different religious rites. Statements such as “Cāndramāna is ideal for vratas. The sauramāna is ideal for smārtakarma and marriage etc. The sāvanamāsa is ideal for fire sacrifices and disbursing salary. The nākshatramāna is ideal for abhisheka” can be seen in them. “व्रते चान्द्रमसं शस्तम्” “सौरं स्मार्तेष्वनिन्दितम्” “विवाहादौ स्मृतः सौरः यज्ञादौ सावनः स्मृतः । अभिषेके तु नाक्षत्रं सावनं वेतनादिषु” (स्मृ.चं. ५)

The custom of following cāndramāna for pitṛāryas is also in vogue. Following of the Sauramāna system is also there. (śastras) support both the above mānas.

आब्दिके पितृकार्ये च चान्द्रो मासः प्रशस्यते । (अग्नि 173-3)

पित्र्ये चान्द्रमसं शस्तं” “व्रते चान्द्रमसं शस्तं न श्राद्धेषु कदाचन ॥
(स्मृ. सं. 5)

(It is in place to remember the accomplished words of the Mahāguru who said “The cāndramāna which indicates pitryanamārga (moon’s path) is ideal for performing pitṛkarmas like the śrāddha. The Sauramāna which indicates the devayanamārga (the path of the sun) is ideal for marriage etc., where the worship of gods is primary.”)

As both the worship of gods and pitṛs is performed on Ugādi, both the mānas are ideal for that.

Presently, Ugādi is being celebrated according to both Sauramāna and cāndramāna in the Vasantha Ṛtu. There are several reasons also possible to guess that the new year was being celebrated in the past, in various seasons in our country.

In Sanskrit, there are two synonyms for the word “year”, viz varsha and śarat. It is possible that, in different parts of the country, the new year was being celebrated on some specific days during varshaṛtu and śaradṛtu. Further, both Kātyāyanasmṛti and Amarakosha very clearly state that the first day of the New Year falls in the mārgaśira māsa.

The word ‘āgrahāyana’ which refers to the month of mārgaśīrsha also substantiates the point. “आदाय मार्गशीर्षादि द्वै द्वै मासौ ॠतुर्मतः” “मार्गादीनां युगैः क्रमात्” (अग्रे हायनं यस्य the one which has the year in its front). So, why should Ugādi be celebrated in vasantaṛtu only, some may ask. This can be clarified as follows:

In the discussion pertaining to the appropriate time for the celebration of Ugādi, it has been expounded earlier that the vasantaṛtu is ideal for that. But it should not be misconstrued that it is unscientific to begin the year in the Varshaṛtu, sharadṛtu or the mārgaśīramāsa. Even now, they can be called ‘Vidyāvatsarārambha, so far as the study of certain vidyās are concerned. We see the seeds sprouting in Varsha ṛtu. The upākarma, i.e, the initiation to the study of the Vedas which contain the knowledge of God’s creation, is generally performed in that season only. The climate in the śaradṛtu, which is free from rains or clouds, is very ideal for the beginning of the study of kshatravidyā (military science) and also for the military expedition by the trained.

“यात्रायै चोदयामास तं शक्तेः प्रथमं शरत्” (रधुवंश-४) This is the right time for sanyāsis also to begin their spiritual conquest. The greatness of Mārgaśīrsha is eulogized by the Lord himself in the Bhagavad Gīta -“मासानां मार्गशीर्षेऽहम्” This is the time when plants and trees stoop with ripe fruits. Cows yield milk in plenty during this season. It is the time of Navāgrayaṇa Pūja, and the most suited time to begin the study of Purāṇas and history.

In this way, every season in the year is significant in one way or the other. And, it does not need to be explained again that the spring season is most appropriate for the celebration of Ugādi, as it fosters all meritorious deeds.

Vishu: Vishu means a period of time when both the day and night are of equal duration. “समरात्रं दिने काले विषुवद्विषुवं च तत्”

Such a time occurs twice a year-on the 23rd of September and on the 21st of March. This conforms to the modern scientific almanac also. But traditionally, Tulā Saṅkramaṇa Vishu is observed on the 18th of October and Citravishu Ugādi, on the 14th April, or a day in its proximity. A question naturally crops up as to which is right. Here, there is no need to quarrel prejudicially over the rightness of the traditional almanac or the modern almanac. “Pañcāṅga hodare nakshatra hoyite” (Do the stars perish if the almanc is lost) is an adage in Kannada which hints that it is wise to observe the accurate positions of the planets and stars and incorporate corrections wherever necessary. In this context we respectfully remember the words of our Mahāguru, who had stated “Now and then, some changes take place in the stellar bodies. Once in sixty years, the Śankusthāpana has to be done in a proper place and after noting the changes, calculations in our almanacs need to be corrected as necessary. But such duty of recognising has stopped for hundreds of years in our country. The responsibility to revive it and to correct the variations that may have occurred in our calculation is upon us.”)

B) 1) The next set of questions relate to the things needed for the worship and the modalities. Some people may not be able to afford to perform in detail the rituals viz dāna, homa and pūja etc. enjoined by the Śāstras and traditions pertaining to this festival. Some many not have sufficient time. How should such people observe the festival? Can they make some changes in that? (We wish to say that) they have to understand clearly the significance of the festival. The central point of the festival is the worship of prajāpati or Kālapurusha and preparing a good plan for the religious acts to be performed for the entire year. This has to be done invariably. Those who do not have the means to celebrate the festivals in the way prescribed by traditions, may accomplish them by dhyāna itself. They can offer God a thing called the mind filled with bhakti, śraddha and viveka and attain the paramārtha.

This is touchingly brought out in a dialogue between Janaka and Yājnavalkya in the Shathapatha Brāhmaṇa (XI-3-1), King Janaka asks the sage-How do you perform agnihotra when either milk or cereals are not avaialable?” The sage answers saying, “using wild fruits and roots”. Then Janaka asks “In case they are also not availale.”? “Using water” replies the sage. The king further asks, “If you do not get even water, how will your perform agnihotra?” “By (using) the truth of śraddhā only.” This was the reply of the Yogirāja, borne out of his adherence to truth and own experience. A quotation from the scriptures may be remembered here “यं यं क्रतुमधीते तेन तेनास्येष्टं भवति” (तै. आर. II) (Even by the mere study of the hymns the fruits of the of the yajna are obtained)

But those who can afford should observe these festivals as prescribed in the śāstras without any kind of miserliness, and should perform dāna, dharma, homa etc. with suitable things. “वित्तशाठ्यं न कुर्वित”

As the worship, dāna, homa etc. prescribed for this festival are Kāmya karmas, can true devotees of god also perform them?-some many entertain such a doubt. Our reply for this is, let the Paramaikāntis and paramahamsas perform the rituals only for the pleasure of God. But nothing wrong, there is the rest of the people to perform them for the fulfillment of desires also, if they (the desires) are not opposed of Dharma.

“धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ” (गीता XI-II)

With these discussions, we would like to conclude this chapter, acquainting the readers with the details of the celebration of Ugādi. While giving a general description of Bhāratiya festivals, it was declared that their features, names, time and the things used and the ways and methods of performing them are all full of significance, extensive, full of jnāna and vijnāna, and an abode of purushārthas and paramārthas. While making a study of (the discussion pertaining to) Ugādi, a major festival which can be observed by all, and which comes in the very beginning of the year, the discriminating readers should judge after testing them on the touch stone of logic, whether the above features are in tune with that and whether the synthesis is beautiful and satisfactory. Our trikaraṇapūrvaka namaskāras to those great men who churn out the truth, without either bias or attachment, and who experience the truth for themselves and vouchsafe it for the welfare of mankind.