Bhogi Pandiga Festivals - भोगी पंदिगा
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Bhogi Pandiga Of the many Hindu festivals, the one going by the name 'Bhogi Pandigai,' is observed on the last day of Dakshinayana or the period of the sun's southerly course. The day is also the one, which precedes Makara2 Sankranti3, the occasion when the sun enters Capricorn. The festival is observed in the month of January in honour of Indra4 on elephant, the god of the heavens, who is supposed to control the clouds and cause seasonal rains heralding thereby a period of abundance and prosperity in the country. In fact, this festival and the next two, namely Sankranti and Go Puja, are similar to the observances of the harvest feast in the countries of Europe. The term 'Bhogi Pandigai' means 'the festival of physical enjoyment.' The name has its origin perhaps in the bringing in of the harvest which is the source of all enjoyment. The ryots have been then their well- earned rest after a period of strenuous exertion in the fields.
Moreover, it is the commencement of the Hindu marriage season, and jocose people use to say that 'the marriage court is open.' At any rate the festival is considered to be the harbinger of the coming period of marriages and enjoyment, and is consequently observed by the people in a fitting manner.
A good deal of scrubbing and cleaning goes on in all the houses in the country. Prior to daybreak on the festive day, the dirt and rubbish accumulated throughtout the year are swept out and burnt. The whole village presents a smart and tidy look. As the northerly course of the sun then commences, the six months beginning from that date, go by the name of 'uttarayana' and the particular occasion itself is called 'Uttarayana Punyakala.' ie., 'the auspicious hour when the sun commences its northerly course, entering the Capricorn.'
There is also a very interesting myth attached to the festival. In the Dwapara Yuga, Lord Sri Krishna desired to tach indra a lesson since he was found to be rather arrogant. So he prevailed upon the Yadavas (shepherds) of Brindavana to offer sacrifices to the Govardhana mountain instead of to Indra, on the Bhogi Pandigai day of a particular year, stating that they were not agriculturists to care for the seasonal rains of Indra, but were cowherds depending on the Govardhana mountain, which afforded rich pasturage for their cattle. When Indra saw that he was balked of his legitimate offerings by the machinations of Sri Krishna, be grew angry and wanted to punish the Yadavas for listening to the evil advice of Krishna. The clouds that bring rain, thunder and lightning are said to be seven in number and they were under Indra's orders. Induced by their master, the seven clouds began to rain very heavily in the territory of the Yadavas, who, terrified at the severity of the supernatural rain that was falling incessantly for days together destroying men and cattle by thousands, hastened to Sri Krishna and solicited his help.
Krishna thereupon lifted up the Govardhana mountain by his occult powers and held it aloft. The Yadavas with their cattle and other cattle and other belongings took shelter under the lifted-up mountain, till Indra ordered the clouds to desist, finding himself thwarted in the attempt at browbeating the Yadavas.
Eventually, Indra recognised Lord Vishnu in Sri Krishna and began to repent his foly, in having tried his prowess against that of one of the Trinity.
Sri Krishna also relented and permitted the Yadavas to resume the old custom of celebrating the Bhogi Pandigai in honour of Indra.
There is a strong belief among the Hindus, that a really pious man should not die during the months of Dakshinayana, but should die only during Uttarayana. Some even go to the extent of saying that only those people who die during Uttarayana go to heaven, while those who die during Dakshinayana remain in the various levels of the nether world, till they are born again in the world to work out their karma (action, from Sanskrit Kru= to do) by playing the part assigned to them in the world's drama of life.
Anyhow, the months falling in the period of Dakshinayana are generally unhealthy, bringing in their wake, disease and death, while those in the Uttarayana bring to the people, vitality and health. The sun is said to nourish not only our earth, but also the various planets and stars comprised in his system. The planets specializing the vitality absorbed by them from the sun, pour it in our world to be used by men, animals and plants. As most of the stars and planets are in the north, and very few in the south, the southerly course of the sun is detrimental to their absorption of vitality from it, and consequently there is a reduced receipt of specialized vitality flowing from the various planets and stars. This is perhaps the main reason for the people welcoming with delight the advent of Uttarayana. In this connection, the Hindu custom of burning a corpose with the head placed towards the south may be noted, since it shows that the southern direction is symbolical of death, and in fact, Yama, the god of death,mis said to reside in that direction. The story of Trisanku hurled down from the heavens by Indra but suspended in the south by Viswamitra by his prowess and who is said to be shining there even now as 'the southern cross' bears out the statement made above when rightly pondered over.
In Mahabalipuram near Madras, there is a sculptural representation of the scene relating to the Govardhanagiri incident described in the myth quoted above. From the incident of Krishna lifting up the mountain and saving the people of Brindavana, his aspect here is known as Govardhana Uddhra Krishna. The mandapa or portico in which this incident is sculptured goes by the name of Krishan mandapa.
Moreover, it is the commencement of the Hindu marriage season, and jocose people use to say that 'the marriage court is open.' At any rate the festival is considered to be the harbinger of the coming period of marriages and enjoyment, and is consequently observed by the people in a fitting manner.
A good deal of scrubbing and cleaning goes on in all the houses in the country. Prior to daybreak on the festive day, the dirt and rubbish accumulated throughtout the year are swept out and burnt. The whole village presents a smart and tidy look. As the northerly course of the sun then commences, the six months beginning from that date, go by the name of 'uttarayana' and the particular occasion itself is called 'Uttarayana Punyakala.' ie., 'the auspicious hour when the sun commences its northerly course, entering the Capricorn.'
There is also a very interesting myth attached to the festival. In the Dwapara Yuga, Lord Sri Krishna desired to tach indra a lesson since he was found to be rather arrogant. So he prevailed upon the Yadavas (shepherds) of Brindavana to offer sacrifices to the Govardhana mountain instead of to Indra, on the Bhogi Pandigai day of a particular year, stating that they were not agriculturists to care for the seasonal rains of Indra, but were cowherds depending on the Govardhana mountain, which afforded rich pasturage for their cattle. When Indra saw that he was balked of his legitimate offerings by the machinations of Sri Krishna, be grew angry and wanted to punish the Yadavas for listening to the evil advice of Krishna. The clouds that bring rain, thunder and lightning are said to be seven in number and they were under Indra's orders. Induced by their master, the seven clouds began to rain very heavily in the territory of the Yadavas, who, terrified at the severity of the supernatural rain that was falling incessantly for days together destroying men and cattle by thousands, hastened to Sri Krishna and solicited his help.
Krishna thereupon lifted up the Govardhana mountain by his occult powers and held it aloft. The Yadavas with their cattle and other cattle and other belongings took shelter under the lifted-up mountain, till Indra ordered the clouds to desist, finding himself thwarted in the attempt at browbeating the Yadavas.
Eventually, Indra recognised Lord Vishnu in Sri Krishna and began to repent his foly, in having tried his prowess against that of one of the Trinity.
Sri Krishna also relented and permitted the Yadavas to resume the old custom of celebrating the Bhogi Pandigai in honour of Indra.
There is a strong belief among the Hindus, that a really pious man should not die during the months of Dakshinayana, but should die only during Uttarayana. Some even go to the extent of saying that only those people who die during Uttarayana go to heaven, while those who die during Dakshinayana remain in the various levels of the nether world, till they are born again in the world to work out their karma (action, from Sanskrit Kru= to do) by playing the part assigned to them in the world's drama of life.
Anyhow, the months falling in the period of Dakshinayana are generally unhealthy, bringing in their wake, disease and death, while those in the Uttarayana bring to the people, vitality and health. The sun is said to nourish not only our earth, but also the various planets and stars comprised in his system. The planets specializing the vitality absorbed by them from the sun, pour it in our world to be used by men, animals and plants. As most of the stars and planets are in the north, and very few in the south, the southerly course of the sun is detrimental to their absorption of vitality from it, and consequently there is a reduced receipt of specialized vitality flowing from the various planets and stars. This is perhaps the main reason for the people welcoming with delight the advent of Uttarayana. In this connection, the Hindu custom of burning a corpose with the head placed towards the south may be noted, since it shows that the southern direction is symbolical of death, and in fact, Yama, the god of death,mis said to reside in that direction. The story of Trisanku hurled down from the heavens by Indra but suspended in the south by Viswamitra by his prowess and who is said to be shining there even now as 'the southern cross' bears out the statement made above when rightly pondered over.
In Mahabalipuram near Madras, there is a sculptural representation of the scene relating to the Govardhanagiri incident described in the myth quoted above. From the incident of Krishna lifting up the mountain and saving the people of Brindavana, his aspect here is known as Govardhana Uddhra Krishna. The mandapa or portico in which this incident is sculptured goes by the name of Krishan mandapa.