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Worship of Sun god (Chhath Puja) Blessings for Liberated Untouchables

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THE SUN WORSHIP FESTIVAL (CHHATH)

Sun god (Chhath Puja) is a festival of reverence to

the solar deity, the only festival in the world where devotees offer salutations to the setting and rising Sun. Chhath puja is performed on Kartik Shukla Shashti i.e. the 6th day of the month of Kartik in the Hindu Calendar, exactly 6 days after Deepawali. This falls around the month of October-November as per the Gregorian calendar. A week after Diwali, the festival of lights, comes the festival Chhath. For one night and day, the people practically live on the banks of a river or any other water body in the neighbourhood where a ritual offering is made to the Sun god.

The word Chhath denotes the number six and thus the name itself serves as a reminder of this auspicious day on the festival almanac. The venue for this unique festival is the riverbank and since the Ganges traverses the countryside of Bihar, Uttar Pradesh and Bengal in India like a lifeline, it is but appropriate that the banks of this river should be the ideal prayer location. Chhath is considered a means to thank the Sun for bestowing the bounties of life on earth as

also for fulfilling particular wishes. Chhath is a Hindu festival but many Muslim families also participate in this holy festival in certain places.

CELEBRATIONSWith no temples to visit, or house to spruce up before the festival, one would conclude that Chhath Puja would be an easy sail through. However, for this Puja, things are anything but easy and the ritual observances of this occasion would make a medieval Franciscan Order appear easy.

Salutations to the setting and rising Sun

WorshippingThe banks of a river or pond are the ideal prayer location. Chhath is considered a means to thank the Sun for bestowing the bounties of life on earth as also for fulfilling particular wishes

The celebrations of the days are as follows: on the day before the actual worship, devotees take a cleansing dip, preferably in the Ganges, and bring back some holy water to prepare the offerings. A fast is observed for the whole day and late in the evening, the devotees, after performing worship at home, break their fast. The offerings – typically a rice porridge, Sohari/puris (deep fried puffs of wheat flour) and bananas – are shared among family and visiting friends and relatives. On the second day, the 36-hour fast begins. The day is spent in the preparation of offerings at home and in the evening, the devotees move to a riverbank, a pond or any water body. There, offerings are made to the setting Sun. Chhath is the only festival when the setting sun as opposed to its rising is worshipped indicating regard and respect for an entity or persona on the rise or decline, although, as a matter of fact, the Sun after setting in one part of the earth rises in the other one; globally, therefore, it never sets. Our earth belongs to the solar family scientifically and figuratively. Life on our planet depends on the Sun, seasons as well as day and night all regulated by it. Ever since the dawn of civilization man has been invoking the forces of nature, seeking their blessings to overcome ordeals and revering them as gods. Sun became god ‘Ra’ of the ancient Egyptians of the age of Pyramids.

Similarly the Japanese worship Sun according to the injunctions of Shinto religion.

At nightfall, the devotees return home where another colourful celebration takes

place. Under a canopy of sugar cane sticks, clay elephants containing earthen lamps and containers full of the offerings are placed. Devotees maintain a strict fast without even water. Just before sunrise, the devotees reach the riverbank again and offer prayers to the rising Sun. Once the prayers are done, the devotees break their fast with the Prasad or the offerings. After that, the Prasad is distributed among family, friends and anyone who

People performing Puja on Chhath: Various interpretations exist of the word ‘Puja,’ including worship with offerings, especially of flowers, and ritual anointment with sandalwood paste. Puja is the combination of the Sanskrit words for sin and birth

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asks for it. The offerings characteristically consist of deep-fried and sweet rolls of stone ground wheat flour, grapefruit, whole coconuts, bananas, and grains of lentils. During the Puja, these items are contained in small, semicircular pans woven out of bamboo strips called Soop.

Chhath is a festival of prayer and purity observed with somberness and strict discipline, a festival that should not be missed. It is held in high esteem and regard. Chhath is a very colourful festival and new clothes are a must for the devotees. There is much music and a lot of singing of folk and devotional songs, both at home and on the riverbank. In Patna (Bihar, India), millions of people throng the banks of the river Ganges for miles and the camaraderie this festival evokes is unparalled.

RITUALSAlmost immediately after the merriment of Diwali subsides, the solemnity of Chhath takes over. Women of the household make all the preparations that are required for the Puja. While the younger women and children take over the everyday household chores, these women begin with a thorough spring-cleaning of all the things that would be used to prepare the Prasad or food offerings to Sun god. Everything, from the kitchen chulha to the ladles, cooking utensils, and frying pan, is purified.

It is the bounty of the harvest, which is deemed a fit offering to Sun god. Newly pounded rice is soaked and made into a paste. Dry fruits, nuts and slivers of coconut are used as flavoring and the cooked lump is then rolled in the palms, into hardened

Chhath is a festival of prayer and purity observed with somberness and strict discipline, a festival that should not be missed. It is held in high esteem and regard.

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laddoos (balls). Wheat flour becomes the main ingredient for the traditional cake called thekuwa/khajure. The dough is cut into shapes or pressed into wooden moulds before they are fried crisp deep brown, to be eaten as crumbling mouthful. Generous amounts of clarified butter, oodles of jaggery and coconut shavings go into this equivalent of the cookie.

For the preparation of these offerings, the lady in command observes certain stringent rules like abstaining from eating meals and not wearing stitched clothes. A bath before entering the kitchen is a must for everyone.

By the time the day of the fast arrives, all the preparations are complete and a solemn atmosphere prevails. Accompanied by chorus renditions of traditional devotional songs, the procession, which begins as a small group at a doorstep, becomes a surging crowd of devotees as one nears the riverbanks. In the

procession, men carry the Prasad in a basket of bamboo weaves. The basket is held high above the crowds’ hands for the fear of it being soiled even by chance with an impure touch. Within it are the laddoos, thekuwas/khajure and of course the fruits of the season. Coconuts, a bunch of bananas, an orange or two and always an earthen lamp, covered with a cotton cloth, dyed in turmeric, are the unchangeable contents.

No one tells the hour of prayer but, almost magically, the procession is timed to accuracy and the prayers are offered at the moment the Sun sets. As the western sky of early winter turns rosy, the scene is a concerted vision of devotion as countless up-stretched arms hold aloft the glistening bamboo trays and baskets. The veiled oil lamps are gently glowing and a chorus of hymns rings the air. Minutes pass, and the faces become blurred as the crowd begins the walk back, leading away from the riverfront.

Having paid homage to the setting Sun, the next day, one must make ready for the daybreak obeisance. This is the crucial part of the ritual and the journey towards the river begins when not even the slightest hint of sunlight is visible. It is a mahogany black sky outside as the festival falls during the dark phase of the moon. One can tell when the riverbank is near from the smell of dew soaked grass and lapping of water. This time the faces turn eastward and instead of just standing on the riverbank, the devotees enter the water for the customary holy dip. In the meantime, the baskets are left securely under a temporary canopy, made of freshly harvested sugar cane stalks. A four-sided platform is made especially for this with its corners decorated with terracotta lamps shaped like elephants or birds. Sandalwood paste, vermilion, wet rice, flowers and fruits, covered over with red dyed cotton cloth, to ward off evil designs and spirits, add the right note of sanctity. Once the first streaks appear on the horizon, men and women, dressed

The offerings characteristically consist of deep-fried and sweet rolls of stone ground wheat flour, grapefruit, whole coconuts, bananas, and grains of lentils. During the Puja, these items are contained in small, semicircular pans woven out of bamboo strips called Soop

During Chhath it is a mahogany black sky outside as the festival falls during the dark phase of the moon. During morning the faces turn eastward and instead of just standing on the riverbank, the devotees enter the water for the customary holy dip. In the meantime, the baskets are left securely under a temporary canopy

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in their saris and dhotis (loin cloth) plunge into the shallow waters. Having found a foothold and completely oblivious of the chilling waters, they begin the timeless mantra of the Rigveda, specific to the Sun-the Gayatri Mantra. The devotees break the fast. Prasad is distributed. According to common belief if you beg for the Prasad all wishes will come true.

MYTHOLOGYIt is believed that ritual of Chhath Puja may have started from the Vedic age, as the Rigveda contains hymns worshipping Sun god and describes similar rituals. The ancient Sanskrit epic Mahabharata has references to Draupadi, worshipping Sun. In the epic, Draupadi, the wife of the Pandavas, rulers of Hastinapur (modern Delhi) had performed the Chhatha-Vrata, seeing the Pandavas in deep trouble and on advice of noble sage Dhaumya. Through her worship of Sun god, Draupadi was not only able to solve her immediate problem but also helped the Pandavas later regain their lost kingdom.

It is also believed that Chhath was started by Karna, the son of Surya (Sun). Surya Putra (Son of Sun) Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar, India) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.

However, its yogic/scientific history dates back to the Vedic times. The Rishis of yore

used this method to remain without any external intake of food as they were able to obtain the solar energy directly from the

sun rays. This was done through the Chhath Method. This has been stated in the book “Sri Chhath Mahavigyan” (The Science of Chhath) by Yogishri Oumkaar.

A lady offering ‘Arghya’ to the Sun. The enormous faith in Chhath Puja has made it one of the most popular festivals

It is believed that ritual of Chhath Puja may have started from the Vedic age, as the Rigveda contains hymns worshipping Sun god and describes similar rituals. The ancient Sanskrit epic Mahabharata has references to Draupadi, worshipping Sun.

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celebration of Chhath festival from October 22 to 25, 2009, with traditional gusto and fanfare all over India, was one of the happiest

moments for Dr. Bindeshwar Pathak, Founder, Sulabh Sanitation and Social Reform Movement, for the erstwhile untouchable women of Alwar whom he has liberated from scavenging participated in all the rituals associated with this festival and of all the people, his own wife, Mrs. Amola Pathak, applied “Sindoor” (vermilion marks) on the parting of their hair on their heads.

A large number of his friends and admirers whom Dr. Pathak had invited to share his joy at his bungalow – 21, Olof Palme Road, Vasant Vihar, New Delhi – were wonder -struck to see the transformation : Amola Pathak, who belongs to one of the highest castes, Brahmin, applying “Sindoor” on the

The

Social Acceptability

Through Chhath: An

Unconventional Way

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People pray to Sun god for their well being. It is believed that people get their wishes fulfilled, if they observe Chhath Puja. There is a popular belief that worshipping Surya will help in curing diseases like leprosy and also ensure longevity and prosperity of the family.

Erstwhile women scavengers standing in a row with folded hands giving salutations to the setting Sun god. May be Chhath Puja is the only festival on earth where both setting and rising Sun is worshipped

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women who were not allowed to come even near the shadow of houses of the Upper Caste people in the past, now treating them as equal at such a solemn ceremony as the celebration of Chhath, soon after offering “Arghya (an oblation reverently offered to gods which consists of flowers, water or cow-milk only, also the container or vessel

in which the libation is made) ” to Sun god setting in the west.

Dr. Bindeshwar Pathak has been trying for more than four decades to bring scavengers into the mainstream of society and Chhath, being one of the very important festivals in his family was also an occasion to make scavengers feel accepted. His wife,

Mrs. Amola Pathak, was on fast for 36 hours, as ordained by the Shastras. In a traditionally decorated small water tank, with banana trunks on its four sides, Mrs. Amola Pathak stood with folded hands facing Sun god for long while priests chanted mantras. The liberated scavenging women were struck by her

Chhath is the festival of truth, non-violence, forgiveness and compassion. It is dedicated to Sun god.

Mrs. Amola Pathak standing knee-deep in water giving ‘Arghya’ (offerings) to the setting Sun in a Soop (winnowing basket)

devotion as she dipped in water body and remained standing until Sun god and its rays faded from the horizon.

Mrs. Pathak has been crusading against untouchability shoulder to shoulder with Dr. Pathak, right from the very beginning. The devotee observing the Chhath fast is known as Vrati and hence Mrs. Pathak was called during the celebrations Vrati, a person given very high regards during the festival and to get blessing from Vrati is the great yearning of every married woman in Bihar, the state from where Chhath Puja tradition started first and gradually spread all over the country.

Chhath is one of the important festivals of Bihar and Jharkhand. It is also observed in some parts of West Bengal, Orissa, Assam, Uttar Pradesh, Madhya Pradesh, Mauritius and Nepal. It is a 4-day long festival also called ‘Suryashashthi (Surya means Sun god and Shashthi means sixth day).’ The enormous faith in Chhath Puja has made it

one of the most popular festivals in this region. Dr. Pathak wants all the liberated Untouchables to imbibe and assimilate all the traditional Hindu values so that they can easily merge in society and start celebrating themselves fairs and festivals of the community.

The Alwar women sat with the rest of the devotees on the rooftop of Dr. Pathak’s bungalow where arrangement had been made for the worship of Sun god. They listened carefully to the Chhath Katha. Normally, women observing Chhath penance go to the nearby river for offering “Arghya” to Sun god. As in the past, Mrs. Pathak performed Chhath Puja from the rooftop of their bungalow where a small water pond was made especially for the Puja.

The irony of the festival Chhath is that the ‘Soop’ (winnowing basket) in which ‘Arghya’ is offered is made by the scavengers who are treated as ‘Untouchables.’ To enable them to break out from the depressed social and economic conditions, Government of

Erstwhile women scavengers enjoying Kheer and Sohari (Chapati) on the second day of the Chhath i.e. Kharna

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Chhath is one of the important festivals of Bihar and Jharkhand. It is also observed in some parts of West Bengal, Orissa, Assam, Uttar Pradesh, Madhya Pradesh, Mauritius and Nepal.

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India and many other NGOs have been implementing various schemes and programmes to empower the scavengers and their dependents, but most of these programmes are on the line of the traditional ways like giving them vocational training in various trades like making bamboo furniture, cleaning roads etc.

Sulabh International in its own way has been trying hard to rehabilitate these scavengers through educational and vocational training so that these people can break away from their traditional occupation, depressed social condition and poverty and leverage them to work their own way up the social and economic ladder, with dignity and pride. Sulabh through its programme continuously persuades and tries to convince the scavengers to stop and break away from their traditional occupation and take up alternative and dignified occupations or self-employment activities. But there are incidents where they have been compelled to go back to their old calling. The women who chose to stop the practice face social boycott and are not able to avail themselves of rehabilitation services offered by the government for lack of guidance. To overcome these problems of rehabilitation, Sulabh has many unconventional ways of rehabilitating these scavengers. These aim at rehabilitating scavengers and increasing

Mrs. Amola Pathak paying her salutation to rising Sun. She was standing in knee-deep water before sunrise and welcomed Sun god by giving ‘Arghya’ and tribute

Mrs. Amola Pathak applying ‘Sindoor’ (vermilion) on the head of one of the erstwhile women scavengers from Alwar

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The action looks simple but has a great relevance and meaning attached to it. In doing so they were made to feel that they no more are an outcaste or untouchable, but have been accepted as part of the society. The life and welfare of their husband and their family, too, is what counts.

social acceptability of scavengers. One of the untraditional ways of social rehabilitation was through the festival of Chhath.

In 2009, the dates of main Chhath Puja were October 24 and October 25. Chhath Sandhya Arghya (Chhath Dala Evening Puja) was on October 24 and Chhath Suryodaya Arghya (Chhath Dala Morning Puja) was on October 25. Nahai Khai (Bath and Meal) was on October 22 and Kharna was on October 23.

Chhath is the festival of truth, non-violence, forgiveness and compassion. It is dedicated to Sun god. The rituals usually consist of fasting, folklores, hymns, together with the somber hues on the banks of the celestial Ganga or any fresh water body. A million lit lamps with thousands of hands

offering ‘Arghya’ to the Sun make it a delightful sight. Hence the scavengers were delighted to be part of this festival. During this sacred festival of Chhath this year the liberated women scavengers not only participated in the festival but were part of it. They were part of the rituals from October 23 when Kharna (fasting second day of Chhath) was observed. They along with Sulabh officials took part in evening Puja when Mrs. Pathak broke the fast after performing a Puja

at home. Kheer, Sohari (Chapati) and fruits (especially banana) were offered to deities and then the whole Sulabh family along with the families of the ‘untouchable’ scavengers shared the Prasad. Another round of fasting for Mrs. Pathak began after the Prasad was shared. This fast was finally broken by her on the fourth day morning.

On the third day all the ladies gathered together to worship Sun god in the evening. Chhath is the only time when the setting Sun as

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opposed to its rising is celebrated for its glory as the cycle of birth starts with death. Maybe this is the only festival on earth where both setting Sun and rising Sun is worshipped. The ladies paid full attention to Chhath Sandhya Arghya offering to setting Sun god. Mrs. Pathak made the offering to Surya(Sun) by standing in knee-deep water on the roof top of her house. Mrs. Pathak gave ‘Arghya’ (offering) and ‘Soop’ (winnowing basket) offerings to Sun god, consisting of flowers, fruits, sprouted

grains, coconut, sugarcane, white radish, sweets and khajure (Sweet Meat).

As one of the most important Pujas during Chhath festival is the Chhath Sandhya Arghya – the evening prayers dedicated to Sun god, the entire family of Dr. Pathak including his grandchildren accompanied Mrs. Pathak who had undertaken the fasting. Chhath Sandhya Arghya had the trappings of a carnival in Dr. Pathak’s residence. Besides the erstwhile women scavengers, there were

Dr. and Mrs. Pathak along with their daughter, son and other family members paying tribute to setting Sun

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elders, friends, members of family, onlookers and numerous volunteers and senior officials from Sulabh.

Music section of Sulabh under the main singer Mrs. Nandani Jha, sang Chhath songs. Some of the songs and Bhajans that are rendered during the Chhath Sandhya Arghya are carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law. On the fourth day morning, Chhath Sooryodaya Arghya was performed. People gathered at Dr. Pathak’s residence very early in the morning and the whole atmosphere was in Chhath lore. Mrs. Pathak repeated the rituals performed on the third day evening for the rising sun

Some of the songs and Bhajans that are rendered during the Chhath Sandhya Arghya are carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law.

Music section of Sulabh sang Bhajans and songs of Chhath, during the Puja

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by standing knee-deep in water and offering to Sun god was shared as Prasad.

Mrs. Amola Pathak applied vermilion to the rehabilitated scavengers on the parting of their hair as a mark of blessing wishing long life of their husbands and welfare of their family. The action looks simple but has a great relevance and meaning attached to it. In doing so they were made to feel that they no more are an outcaste or untouchable, but

have been accepted as part of the society. The life and welfare of their husband and their family, too, is what counts.

This was first time in history that the same people who were not even allowed to come inside the family were given acceptability in society through a very sacred festival. In this unconventional way, they have been relieved from the stigma of scavenging and emancipated socially and now are considered

Kumar Dilip, Mrs. Amola Pathak’s son helping her with Chhath Sandhya Arghya

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as part of the mainstream of society and are no longer subjected to insults. Rather they are welcomed in those houses where they earlier used to clean toilets. They are offered tea by the upper caste people; and the eatables like papadum, pickles and noodles prepared by them are bought by the local people in areas where they live. This is how all the scavengers of Alwar have been rehabilitated.

Scavengers and their dependants are the most down-trodden section of our society. They have been traditionally performing scavenging and sweeping work for generations, which is normally not performed by other sections of the society. The involvement of a majority of adult population in scavenging has given them a negative social image and status and such jobs are

Erstwhile women scavengers from Tonk and Alwar, keenly watching Mrs. Amola Pathak performing the rituals of Chhath Puja

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termed as their traditional occupation. The negative image of this community and the hazardous and unhealthy working conditions have hampered their acceptability by society at large, not allowing them acquire other skills, jobs and even certain types of self-employment. As a result, majority of the youth from this community have not been able to break away from their traditional

occupation which, besides being obnoxious, has limited income-earning potential and hence they generally live in abject poverty. Due to economic stringency, there are cases where women have been compelled to take up the traditional occupation thereby perpetuating their exploitation. Though scavengers perform a very important work for the society, this is not socially recognized.

This was not the first time that the liberated untouchables were exposed to old Hindu traditions. Earlier also they were taken to five star hotels to enjoy the dinner and lunch. Dr. Pathak says, taking them for a couple of times to five star hotels or restaurants would not solve their problem. But this is symbolic that they, too, can come on par with the elite of the society. This also gives them satisfaction that they can dine at a place which was the exclusive haunt of the rich earlier. These kinds of activities make them dream very positive for their children and coming generation.

We hope and wish that these kinds of efforts and attempts to eradicate untouchability and eliminate social discrimination against the so-called Untouchables, would end discrimination, and inequality would vanish, everyone in our country would become equal.

This was first time in history that the same people who were not even allowed to come inside the family were given acceptability in society through a very sacred festival.

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(Dr. Bindeshwar Pathak) is such a saintly person that

he liberated us from the dirtiest calling of scavenging and gave new professions. What he did was something that we could never hope for in life. But the greatest thing

that ever happened to me was today when Madamji (Mrs. Pathak) applied Sindoor on my head! The upper caste Brahmin lady touching an ‘Untouchable’! Such things don’t happen every day. A shiver ran through my body when I stood before her and she gave

Participation In Chhath Puja Was Rebirth For Laxmi Nanda

“Baba

One of the happiest moments in the life of Mrs. Laxmi Nanda when Mrs. Amola Pathak applied ‘Sindoor’ (Vermilion) on her head as a blessing to her and also wishing long life for her husband

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me Chhath blessings,” said Laxmi Nanda, one of the liberated scavenging women from Alwar.

“For people who saw Madamji doing so, this ritual may not mean much. But for me it was a total transformation, a virtual rebirth. I have been moving about like a liberated scavenger for quite sometime. But for the first time attending Chhath Puja and being honoured in this fashion by no less a lady than the wife of Baba is something so profound and moving that I don’t have words to express my feelings.”

Laxmi Nanda said: “The significance and importance of what happened at this Chhath Puja today can be realized and appreciated only when you know what kind of treatment was meted out to us in the past. Some time back, my nine years old daughter started crying on Janamashtmi day when she could not go to temple for the darshan of Lord Krishna, while all others were entering and coming out with the blessings of the priest.

“Seeing my weeping child I could not help taking her also to the temple. There was such a big crowd that no one noticed us in the hustle and bustle. People were going out and coming in. As we reached the inner sanctum and stood before the anointed image of Lord Krishna, the priest’s wife spotting us started shouting: “Chandalni (cursed one), how have you entered god’s house and dared do so on the holiest day of Janmashtmi?”

Hearing her outcry, I dragged my weeping daughter out of the temple and rushed back home lest the priest’s wife should send somebody to beat us for what she thought was violation of the religious code. Thank god there was nobody chasing us. But my daughter having gone through this trauma was stunned and for several days did not even move out of the house. Seeing her plight my husband and I were only cursing our birth. If we could not even enter the precincts where Lord Krishna is worshipped, what’s the use of our life? We

were condemned from the day we were born as Untouchables.”

Continuing her account, Laxmi said: “What was my life then and what has it become now? See the change. Baba had taken us, all the liberated scavengers, to the temple in Alwar and nobody protested. Even the temple priest was kind to us and gave us Prasad. But still I was thinking in my mind

about the attitude of the priest if I visited the temple alone. But today, participating in the Chhath Puja, I think I have washed my sins. Madamji is really a great lady who had absolutely no hesitation or reservation in blessing me and others from Alwar. God give her joy and happiness is my prayer now.”

“For people who saw Madamji doing so, this ritual may not mean much. But for me it was a total transformation, a virtual rebirth.”

Mrs. Amola Pathak offering holy thread (Baddhi) to Mrs. Laxmi Nanda

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there are many festivals celebrated by the Hindus, there is one Hindu festival

that is uniquely from Bihar (India), and that is the festival of ‘Chhath’. Chhath or Dala Chhath Vrat is an important and popular ritual observed by people of Bihar and Jharkhand and in the Terai Region of Nepal. This important ritual is also observed in eastern parts of Uttar Pradesh and in some parts of Chhattisgarh, Madhya Pradesh and Bengal in India after Diwali. It is dedicated to the worship of Sun god and therefore, is also known as ‘Surya Shashthi’. Chhath is considered to be a means to thank Sun god for bestowing the bounties of life on earth, as also for fulfilling particular wishes. It is one of the holiest festivals for Hindus and extends for four days.

Chhath Vrat (Fast) is dedicated to Sun god. People undertake this Vrat for the well being of the family. It is believed that people get their wishes fulfilled, if they perform Chhath Puja. There is a popular belief that worshipping Surya will help in curing diseases like leprosy and also ensure longevity and prosperity of the family. The fast is mainly kept by women, in many places men also join in the ritual and observe fast.

During the Chhath Puja devotees cook food with dry wood on new oven made of brick and soil and the cooked food is ‘Prasad’ or offerings to Sun god. A pure and strict vegetarian food is taken during Chhath, and this strict vegetarian food starts from Diwali. Even Garlic and Onions are not used during this period.

There is a popular belief that all the desires of the devotees are fulfilled during Chhath. Also, an element of fear is present among the devotees who dread the punishment for any misdeed during Chhath. The city remains safe and experiences peace during this time when criminals, too, prefer to be good citizens.

Nahai Khai (Literally meaning Bath and Meal) - first day of ChhathThe first day of Chhath is dedicated to cleaning, preparation and purification. The house and surroundings are scrupulously cleaned. Thousands of devotees have an early morning bath in Ganga River or in a nearby water body on the day. The main food cooked on the day is rice, chana dal (Gram pulse), and green gourd (lauki) after bath and hence, it is called Nahai Khai, literally meaning meal after bath. The Vrati (devotee) allows herself/himself only one meal on this day. The devotee observing the Chhath fast is known as Vrati. A devotee becomes a Vrati when the mantle is passed on to her by an elderly devotee who was observing the Chhath ritual in the family. Lauki is an important preparation on the day and, therefore, the cooking and the day is also referred as Lauki Bhat.

Kharna (fasting) - Second day of ChhathFast or Upvaas (fasting) begins on the second day and this is referred as Kharna. On Panchami, the day before Chhath, the Vrati observes fast for the whole day, which ends in the evening a little late after sunset. Just after the worship

Chhath Puja is an Important Puja dedicated to Sun godThough

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of earth, the offerings of Rasiao-kheer (rice delicacy), Sohari/puris (deep-fried puffs of wheat flour) and bananas are offered to deities and then the whole family shares the Prasad. From this day onwards, for the next 36 hours,

the Vrati goes on fast without water. This fast is usually broken on the fourth day morning.

Chhath Sandhya Arghya (evening offerings) - third day of ChhathThe day is spent preparing the Prasad (offerings) at home. One of the most important pujas during Chhath festival is the Chhath Sandhya Arghya – the evening prayers dedicated to Sun god. Men and women who are undertaking the Chhath fast worship Sun god and take a ritual bath in a nearby river, pond or sea. On the eve of this day, the entire household accompanies the Vrati to a riverbank, pond or a common large water body to make the offerings (Arghya) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting Sun. Chhath Sandhya Arghya attains a carnival atmosphere. Besides the worshippers, there are elders, friends, members of family, onlookers and numerous volunteers to help the people. Chhath Sandhya Arghya is mainly

performed along the banks of Ganga and Kosi rivers in Bihar, Uttar Pradesh, other parts of eastern India and Nepal and attracts millions of devotees.

Devotees offer ‘Arghya’ to setting Sun god

along with ‘Soop.’ ‘Arghya’ and ‘Soop’ are offerings and consist of flowers, fruits, sprouted grains, coconut, sugarcane, white radish, sweets and Khajure. The offering is made to Surya by standing in knee-deep water.

Popular Chhath songs and Bhajans and Chhath Puja prayers fill the entire area. Ritual regional folk songs are also sung on the occasion. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, is one of the main attractions.

In the evening Pujas are performed at home. This Puja is performed in a special and fixed area. At the night of day three, colourful event is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchtattvas (five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or child birth has

Mrs. Pathak offering Sandhya Arghya to Sun god while standing knee-deep in water

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taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising Sun.

Chhath Suryodaya (Rising Sun)/ Parna (Day after Chhath)/ Bihaniya Arghya (next morning offerings) - fourth day of ChhathOn the final day of Chhath Puja, the devotees, along with family and friends, go to the river-bank before sunrise, in order to make the offerings (Arghya) to the rising Sun. Devotees repeat the rituals performed on the third day evening for rising Sun. The festival ends with the breaking of the fast by the Vrati (devotee) and the friends visiting the houses of the devotees to receive the Prasad. Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.

The folk songs sung on the eve of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. Nowadays, modern Chhath songs, largely Bollywood film remixes have caught on, but the old tradition still goes strong with a great degree of sanctity. The three main linguistic regions of Bihar – the Maithili, the Magadhi, and the Bhojpuri – and all the various dialects associated with these, have different folk songs;

but have an underlying unity in their dedication to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region, and also across families, but still there is a fundamental similarity.

The Festivities and the Rituals:Chhath is a festival of great reverence and fervour. All the people dress up in their best and new clothes are a must for the Vrati. Clothes have to be unstitched and Vrati sleeps on the floor.

Loud and devotional music reverberates in the air, purifying the whole atmosphere. Folk songs are sung both at home and on the riverbank. Millions of people throng the banks of river Ganges.

The streets are kept spotlessly clean by bands of volunteers, who also decorate all streets leading to the river with colorful festoons, ribbons, and banners.

The offerings of deep fried and sweet rolls of stone ground wheat flour, grapefruit, whole coconuts, bananas, and grains of lentils are also very peculiar. These items are contained in small, semicircular pans woven out of bamboo strips.

Strict salt-less vegetarian menu is observed (even onions and garlic are considered unwanted during the entire festival period), all earthen vessels are reserved for the period only and all possible purity of food is adhered to.

Once a devotee takes up the Vrati responsibility she/he continues to perform

Chhath is the only festival on earth where both setting and rising Sun is worshipped for its glory as the cycle of birth starts with death

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the rituals annually without any break and stops only when she/he has identified a person capable of continuing the tradition. She/he then passes the tradition to the person usually from younger generation.

A Vrati skips the annual Puja only in the event of a death in the family.

The Science of Chhath - Chhath MahavigyanThe word Chhath is a compound of two words; Chhath means 6 stages and Hath refers to the science of Hath Yog (austerity).

The word Chhath refers to the process of consciously obtaining the solar energy through

6 stages involving the methods similar to Hath Yog.

Hath here refers to the austerities like fasting, standing in water, etc.

According to another viewpoint, the word Chhath comes from number 6, which signifies its starting date (6th day of the month of Kartik in the Hindu calendar).

Stages of Chhath (Conscious Photoenergization Process)The entire process of Chhath is divided into 6 scientific stages of Conscious Cosmic Solar Energy Infusion Technique (Conscious Photoenergization Process).

Stage 1: Fasting and the discipline of cleanliness leads to detoxification of the body and mind. This stage prepares the body and mind of the Vrati (devotee) to receive the cosmic solar energy.

Stage 2: Standing in water with half the body in the water minimizes the leak of energy and helps the prana (psychic energy) to move up the sushumna (psychic channel in the spine).

Stage 3: Cosmic Solar Energy enters the Vrati’s pineal, pituitary and hypothalamus glands (Triveni complex) through retina and optic nerves.

Stage 4: Activation of Triveni (tri-glandular

complex) Pineal, pituitary and hypothalamus.Stage 5: A kind of Polarization happens in

the spine, which results in the Vrati’s gross and subtle bodies getting transformed into a cosmic powerhouse. This can also lead to the awakening of the latent psychic energy popularly known as the Kundalini Shakti.

Stage 6: The body of Vrati (devotee) becomes a channel, which conducts, recycles and transmits the energy into the entire universe.

Bringing to the fore the jubilation and festive gaiety of the people that transcends all the artificial social and economic barriers, the festival is more of a sacrifice which entails purificatory performance.

Dr. Pathak along with the erstwhile women scavengers when the Chhath Puja came to an end

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Glimpses of Chhath Puja

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Glimpses of Chhath Puja

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Glimpses of Chhath Puja

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