Choose festival /worship of (god of) love , not this 'lovers' day'

[Nagaraj Paturi]

https://twitter.com/NagarajPaturi/status/1356995077801877504

# Choose Festival of Love Valentine's Day is called 'lovers' day' and is linked to some stories outside India. Our Holi/Vasantotsava is Kaamotsav and is the celebration/ worship of (the god) of love. Please choose. My article on our own Festival of Love

http://indiafacts.org/holi-kaamotsava-age-old-hindu-festival-love/

Holi as Kaamotsava: The age old Hindu festival of Love

It is celebrated by all, irrespective of whether they are or are not lovers or couples married through love affairs. Boys and girls, in love or not in love, couples married through love marriages or arranged marriages, young or old, or for that matter spinsters, bachelors, people with a wide range of sexual orientations and gender identities, all celebrate it.

Kaamotsava was a pan-Indian festival deeply enshrined in the Indic roots such as Vedas, Puranas and classical Sanskrit and other literatures. Our Holi/Kaamotsava/Vasantotsava is a true festival of love, a participation in nature’s seasonal changes and a celebration of one of our purushaarthas.

[M V S Siva Prasad]

Honestly as I know the Holi is known as Kama Dahana utsav.

Where the Manmadha turned into ashes by the third eye of shiva.

How it became a kamotsava ?

How a person will celebrate the day of ashes to day of love ?

It's vasantotsav because in someparts of North India Masa starts after Poornima instead of Amavasya like south India. Hence it's a genuine but how kamotsava instead of Kama dahanam ??

Normal people inorder to replace the Valentine's day try to do so many trails and creates the days like these.

Even Sanskrit scholars accepting these types of ideologies is really a questionable one .

Radhikastami may taken as a festival of love because the birth of Goddess Radha .

The love of gopikas to the krishna is known all over the world . And Radha is the prominent among those gopikas. 

Even this was specified by krishna to saraswathi in Devi Bhagavatam by the words त्वत्तो बलवती राधा  etc.

Instead of taking and promoting  the real love of gopikas where the Kamadeva himself failed to enter the Rasa Mandala (according to bhagavtam) sanskrit scholars promoting these materialistic ideology of love and finding the ways to show these types of days in the traditional world is really surprising for me.

So many traditional scholars are there in the group like Kannan sir , korada sir and other scholars . Those scholars opinions are also requested so that we derive the right day for the symbolism of love according to indian tradition.

I feel citing these types of false days like kamotsava instead of kamadahana  to Indian culture will degrade the standards of indian traditionality.

I request all the members to not to merge these types of false materialistic deed days in indian traditionality.

Thanking you and sorry for inconvenience.

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[Nagaraj Paturi]

Yes, its a good enquiry, aayushmaan Prasad. 

I think you will take time to see if there is a mention of Kama temple in plays like Mricchakatikam.

if there is a mention of Madanotsava falling in the Vasanta ritu in plays like Maalateemaadhavam 

if there is a mention of puja to Madana deva in   Maalateemaadhavam

if there is a mention of a procession related to an utsava related to Kama in Mrichhakatikam 

if there are romantic folk songs of Kaamudu, Kaantakka sung at least in Telangana on the occasion of Kaamuni punnama 

Does the story of burning Kaama by Shiva end just in that burning or are there further developments in that narrative ? 

Was Kaama Deva revived to life or not in that narrative?

Should the celebration of colors be seen as celebration for Kaama getting burnt for good or can there be any other meaning for 

the celebration ? 

Is the word Panduga in Telugu  habba in Kannada pandugai in Tamil in Kaamuni Panduga, Kamannana habba, Kaaman Pandugai  in reference to the happiness , celebration that the bad fellow called Kaama got burnt for good or should there be some other meaning for that festivity /happiness indicating word ? 

You seem to use the word 'materialistic' in an abhorring/pejorative tone towards Kaama as something  bad /negative.  

Is such an attitude traditional ? 

Hope, you will ponder over. 

Yes, scholars of the list may also help you ponder over. 

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--

Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Director,  Inter-Gurukula-University Centre , Indic Academy

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

BoS Rashtram School of Public Leadership

Editor-in-Chief, International Journal of Studies in Public Leadership

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[Nagaraj Paturi]

This article dated 2005 14 years before my article was written (I just noticed this 2005 article) in fact argues for celebrating Valentine's Day itself as a Hindu festival. 

Whether I /we agree  with that argument or not, the article has a sentence

"Sanskrit literature has references of Vasantotsav or Madanotsav or Kamotsav (different names for Spring Festival)."

Obviously he was not influenced by me. 

This blog of 2015,

https://vintageindianclothing.tumblr.com/post/115323270740/http-images-asc-ohio-state-edu-is-image-ha-006046

has the sentences

"The day was once dedicated to Kama, the God of Love and known as Madanotsav or Kamotsav (Festival of Madana/Kama aka Festival of Love).  The festival - which usually took place in a grove - occurs in Sanskrit plays like Mṛcchakaṭika and Maltimadhava as a day on which the lovers first meet." 

Another blog http://dhankedeshme.blogspot.com/2012/01/blog-post_28.html

has the following :

"भवभूति" के "मालती-माधव" में मदनोत्सव का अत्यन्त शान्त-स्निग्ध चित्र दृष्टिगत होता है।  "मालती-माधव" में अमात्य भूरिवसु की कन्या मालती के मदनोद्यान में आकर भगवान कन्दर्प के पूजन का वर्णन आता है। इस वर्णन से स्पष्ट है कि इस मन्दिर में राज परिवार तथा नगर के प्रतिष्ठित परिवारों की कन्यायें भी पूजन हेतु आया करती थीं। उनका मुख्य उद्देश्य भगवान कन्दर्प की कृपा से मनोवांछित वर की प्राप्त करने ही होती थी। मदनोत्सव के वर्णन से ज्ञात होता है कि प्राचीन भारत के लोग मनोविनोद तथा आमोद-प्रमोद में भी कलात्मकता को महत्व दिया करते थे।

मदनोत्सव के दिन ही अन्तःपुर के अशोक वृक्ष में दोहद उत्पन्न किया जाता था। इसके लिए एक सुन्दरी समस्त प्रकार के आभरणों से सुसज्जित होकर एवं महावर लगे पैरों में नूपुर धारण कर अपने बायें चरण से अशोक वृक्ष पर आघात करती थी जिसके परिणामस्वरूप अशोक वृक्ष नीचे से ऊपर तक पुष्प-गुच्छों से आच्छादित हो जाता था।

[M V S Siva Prasad]

Sir ,

My words towards the materialistic is towards this valentines day issue not to the kamadeva. 

The purpose of kama utsava discussion here is due to the presence of valentines day but not as the Kama purushartha.

I preferred the Karana as primary concern rather than the concept. 

Having those types of discussions in the time of valentines day definitely rises an alarm to others that india also has these types of traditions which is absolutely wrong.

The traditional concept of kama or the kama deva can't be intercepted with the valentines day issue. 

That's my concern.

And coming to the further developments in the issue of kama deva.

After the Kama Dahanam a person in Pramatha Gana creates a sculpture and makes prana pratistha to that one and gives some powers too.

That person is known as Bhandasura according to the Brahmanda purana. 

Actually from the ashes of kama deva Bhandasura was born who created the Kama Pralayam which ultimately lead to the Lalita devi avatara. 

This is present in brahmanda purana i feel.

Your words of worshipping Kama deva is there in India.

As I know the KADI VIDYA of sri vidya tradition is from the kama deva  only.

My problem is not with the issue of kama deva or kama purushartha but comparision of purusharthas with the materialistic love on valentines day is really a concern for traditionality.

Even raising discussion of those topics on this valentines day is not necessary.

I feel those types of discussions to be avoided on controversial days later no problem.

Coming to the concepts specified in the Malati Madhava or other sahitya granthas we have to check what is their actual voice .

There are so many mis understandings in society some people celebrate Kojagara poornima on Ashvayuja purnima while some others celebrate it in Karthika purnima.  

Gita Jayamti was on Ekadasi while the Mahabharata yuddha was started in Amavasya.

Instead of the real birth the gita jayamti was celebrated on the namakarana which generally happens on 10th or 11th day after the birth of child.

These types of issues are tone taken care by the honourable scholars like you otherwise the society definitely misunderstands it.

The topic is highly suitable for discussion but opening such type of discussion on the day of valentines day is really not good. It misleads normal people like me. 

Sorry for inconvenience if any.

Thank you sir. 

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[Nagaraj Paturi]

Dear Prasad,

The very purpose of the post and the article mentioned therein, is to show the difference in approach and spirit between the Valentine's day and Kaamuni Panduga, Kaamannana Habba, Kaaman Pandugai once known as Kaamotsava, Madanotsava and Vasatotsava. 

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[K S Kannan]

There is substantial wisdom in what Prof. Paturi states

and his article is quite exhaustive in its treatment of the

varied practices and details of the festival. 

The article is worth rereading several times.

[What may still be added as a supplement to its content is that

a good deal of what stalwarts like Joseph Campbell

(and also Mircea Eliade, Zimmermann, Alan Watts,

Stella Kramrisch, and even Frederick Smith and Brian Smith)

have said, or are saying, is ultimately traceable to some of the

seminal ideas of Ananda Coomaraswamy

(wrt myth and ritual here). That the culture of

acknowledgement of indebtedness to scholars from the East

is rather a subdued one is no recent phenomenon after all.]

That the intensity of discipline expected of the four varṇa-s reduces

sequentially among brāhmaṇa-s, kṣatriya-s, vaiśya-s and śūdra-s

is an important factor to be noted : thus there is the view that

Upākarma, Śarannavarātra, Dīpāvalī, and Holikā - these festivals

are respectively the main festivals of the four varṇa-s - although

it is also clear that all the four varṇa-s have all the celebrations.

The juxtaposition of Kāmotsava and Kāmadahana is also significant.

Manmatha is reduced to ashes by Śiva when he comes as an impediment for tapas.

As Kālidāsa notes: tapaḥ-parāmarśa-vivr̥ddha-manyoḥ ...

Where Manmatha has a legitimate role, he is revived by Śiva Himself:

tasyā'numene bhagavān vimanyuḥ.

Vasantotsava is a part of the celebrations as per both Śaiva Āgama-s and Vaiṣṇava-Āgama-s,

though at the same time both Śiva and Viṣṇu in their r̥ṣi-aspects spurned Manmatha,

when he thought he can vanquish them. We have many purāṇa-s and kāvya-s

that show the "dalliance" of the Divine with "damsels" during the said period,

once again demonstrating when and where Kāma has his legitimate role

(and where not), and why.

Viṣṇu-sahasra-nāman recounts the names

kāmadevaḥ kāmapālaḥ kāmī kāntaḥ ...

kāmahā kāmakr̥t kāntaḥ kāmaḥ kāmapradaḥ  ...

The phala-śruti therein says explicitly : kāmān avāpnuyāt kāmī.

It is all akin to a step in the royal paṭṭābhiṣeka procedure.

The king is ceremonially made to say thrice thus:

adaṇḍyo'smi - adaṇḍyo'smi - adaṇḍyo'smi;

and the rāja-purohita tells each time :

dharma-daṇḍyo'si - dharma-daṇḍyo'si - dharma-daṇḍyo'si,

hitting him on his head with the brahma-daṇḍa thrice!

This is to drive home the lesson that the pursuit of artha by the king

has to be within the bounds of dharma.

There is much significance to the sequence dharma-artha-kāma-mokṣa

in the sense that artha and kāma ought to function

but within the bounds of dharma and mokṣa.

There is ample enough freedom for (artha and) kāma

to function within these bounds; when boundless,

they become mahāśano mahāpāpmā, and identified as the enemy.

What is essentially sought to be made out by the norms of (Machiavelli and) Valentine's Day

is the autonomy of (artha and) kāma (as also reflected in the 'my body-my choice' barb),

and that is what is shown as hollow and dangerous, and hence denied any legitimacy.

(Cf. the Upaniṣadic āpta-kāmam - ātma-kamam - akāmam.)

The liberty provided by the traditional Kāmotsava is such

as not to make one tend to be or end up as a libertine,

which is what is at the heart of these modern celebrations.

Bigbiz exploits the situation  to peddle their own (sva-)artha via this anartha.

The commendability and condemnability of Madanotsava and Valentine's Day

respectively - is well brought out by Prof. Paturi.

Sorry for the long mail.

On Sun, Feb 14, 2021 at 3:59 PM M V S Siva Prasad <mvssp...@gmail.com> wrote:

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--

Dr. K.S.Kannan  D.Litt.

​Sant Rajinder Singh Ji Maharaj Chair Professor, IIT-Madras.

Senior Fellow, ICSSR, New Delhi.

Academic Director, Swadeshi Indology.

Member, Academic Council, Veda Vijnana Shodha Samsthana.

Nominated Member, IIAS, Shimla.

Former Professor, CAHC, Jain University, Bangalore.

Former Director, Karnataka Samskrit University, Bangalore.

Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.

[M V S Siva Prasad]

Iam highly thankful to you kannan sir for your opinion. 

May be my inability to understand the opinion of the paturi sir created an inconvenience to you to give such an explanation and a long e.mail. 

Please pardon me sir.

And iam thankful to you once again for your concern sir.

Thank you.

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[Shashi Joshi]

Siva Prasad ji,

I am unsure of why you used such a tone in your mail.

In Kamasutra, nAgaraka-vRitta-prakaraNam, it clearly mentions the various celebrations.

yakSha-rAtriH ,  kaumudI-jAgaraH , suvasantakaH.

The jayamangala tIkA expands on that. 

False materialistic deeds?

kAma is not bad. Without it, the entire world of beings is impossible.

Even the Veda accepts kAmadeva to be the first born (and hence oldest devatA).

While it is not good to focus only on materialistic things with no rudder of spiritual or thoughtful conduct; it is equally wrong to detest it so much as to call it bad.

That too is unhealthy.

This may have been due to the over emphasis on philosophical and spiritual hair-splitting and mental gymnastics of the elite. To the point that niti and other practical things got neglected and we as a society started being fatalistic.

Even the AtmA is discussed through the instruments provided by the body.

I am sorry if I sound harsh, but I am just expressing my view to balance the discussion.

Thanks,

~ Shashi

On Sun, Feb 14, 2021 at 3:59 PM M V S Siva Prasad <mvssp...@gmail.com> wrote:

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[Nagaraj Paturi]

Thanks, Prof. Kannan for your kind words and elaborate exposition of the issue. 

On the one hand , we see an aggressive expression of opposition by some groups against those who participate in Valentine's day. On the other side, there is an exploitation of that situation as Hinduism's anti-mundane approach to life, Hinduism's opposition to love etc. This kind of manipulative projection of Hinduism based on some aggressive behaviour of some groups needs to be countered by bringing out the true stance of Hinduism towards issues such as love. 

Such a right projection particularly can make Indian youngsters not hate their heritage and make sense of their own literary, cultural and religious heritage and can make them proud about their heritage. 

Incidentally, these two occasions Valentine's day and Vasantotsava /Holi calendrically are very close to each other. I thought it is good to ask the youngster's to wait for Vasantotsava/Holi that is going to come very soon. Instead of angrily opposing some other's event, it is better to wait for our own and happily celebrate it. 

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[bharat gupt]

I would humbly suggest that India should celebrate "Vasant Kamotsava" on the Valentine Day itself. Just do it the Indian way. Give flower garlands to you beloved, clothes, jewelry and sweets. Send music CDs, pen drives and pics.

Would prefer it to be earthy and rajasic. It is just a matter of offering an alternative fun day with desi trappings.

Bharatgupt 

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Bharat Gupt
Former Faculty, Delhi University,
Trustee and Executive Member
INDIRA GANDHI NATIONAL CENTER FOR THE ARTS
(Ministry of Culture), New Delhi
mobile:+91- 98100 77914
email: bharat...@gmail.com
homepage: http://www.bharatgupt.com
http	//en.wikipedia.org/wiki/Bharat_Gupt

[Ramaratnam S.]

In Indian tradition, the love of Gopis for Krishna is unique as testified in Bhagavata and other texts. Therefore, 14th February every year may be celebrated as GOPI PREMA DIVASA, A DAY OF DIVINE LOVE OR LOVE OF GOD.

with regards,

ramaratnam

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[M V S Siva Prasad]

Joshi sir 

      

      At first i felt too bad seeing such an article on the valentines day.

That's the main reason .

I studied in an RSS based school where we are taught to think the valentine day as a spoiler of society. 

Honestly iam not against the kama purushartha . The kama purushartha with out dharma is nothing except the materialistic deed . I feel there is no dharma in the  valentines day celebrations.

Does the valentine day serve any purpose. 

I felt it is un necessary to discuss about the kama purushartha or such an article on the valentines day event.

It's like discussion of the India's sovereignity on the formation day of china.

Everyone knows that  this valentine day highly different from the traditionalist celebrations may be the madanotsava or kaumudi purnima or else. 

The issue of mine is these types of days are going deep into the indian society as like a slow poison. After some years every one may feel the valentines day as India's celebration like new year celebrations. 

My issue is with that. If scholars start discussions on the kama purushartha on the valentines day .. what will be discussed on the madanotsava ? Or kaumudi purnima ? Definitely those days will be ignored even by scholars and ultimately leads a foreigner to show those days as degradations of indian culture .

Even scholars knows much more than me about these foreign writings negatively showing indian culture.

Chinmaya Mission having a workshop to teach what's love ??

Really I don't feel that missions with sanyasis have to respond to valentines day .

Is it necessary to that extent  ? 

I didn't felt well because of those and hence I replied like that.

At last i have to feel these type of articles and workshops  as that 

उपाया: शिक्ष्यमाणानां

बालानामुपलालना: ।

असत्येवर्त्मनि स्थित्वा 

ततः सत्यं समीहते ।।

Then no problem for everyone.

Sorry for inconvenience if any.

Having  discussions in the forum definitely increases my knowledge . Hence I said my opinion as I felt . 

If iam harsh iam sorry to everyone. 

Pardon me .

Thank you and sorry for inconvenience if any. 

 

 

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[Shashi Joshi]

Siva Prasad ji,

Thank you for your clarification.

Aesticism is not for all Ashrama, stages of life. There is undue stress on this one aspect of life.

Guided by spirituality is good, but then why are all our gods so luxuriously attired? Life is to be lived, before one attains rebirth or nirvANa. Vedas celebrate life.

Maybe Buddhism's fatalism and stress on sorrow in life has rubbed off on sanatani thinking post AdiShankara. And I apologise to anyone who may not like what I am saying, but I say with all due respect.

There were three puruShArtha to begin - dharma artha kAma !

MokSha comes only after doing these 3 properly. Hence, all three are given importance. Within the rules of dharma (social ethics, law, right conduct...) acquire artha (resources) and enjoy (kAma).

Exceptions are always there, but they don't make a rule.

India has always celebrated life in any and all dimensions! Look at food, clothes, music, customs, important events of life (16 of them!!) ...

Nothing is boxed in, except to not hurt or encroach on other's aspirations as well.

Valentine itself has a murky history.

Now that it is being celebrated due to card companies marketing, and youth like if there is a day for celebrating love, we must accept that and provide Indian context and help them celebrate it with Indian context.

And for "Chinmaya Mission having a workshop to teach what's love ??", I think that is a must, for all! 

Why are all missions only focused on dvaita-advaita-vishishtadvaita hair-splitting? And about life after death; while ignoring life before death? Life is all encompassing. Don't we have great sculptures right in front of our temples? (I am not talking Khajuraho, even ordinary temples)

Body is pratyakSha, we can't ignore it. Body is the instrument for all things.

Even the shAntipATha says - namaste vAyoH | tvameva pratyakSham brahmAsi | (The perceptible brahman) Similarly, the body is perceptible reality. Not sat, but a satyam.

The entire kAmashAstra exists because our ancestors didn't shun from anything or consider anything bad. But, the idea is to never forget the bounds of dharma. That is the kabaddi court. Do whatever jumping around you want, but within the court :) :)

And, once again, apologies in advance if I transgressed anywhere.

All in good intention.

Thanks,

~ Shashi

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[Vipin Chaturvedi]

I may not be adding any thing but would humbly reiterate what Prof. Kannan mentioned earlier—a broader and a deeper word “Kaam” should be guided by both Dharma and Moksha. Different Aashramas give us ample opportunity for this. Also we have several examples as mentioned in this thread in our shastras where love has been glorified.

Vipin K Chaturvedi

Prof. Medicine

UCSD

Sent from my iPhone

<image.png>

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[bharat gupt]

The crucial thing is to recreate a festival to be held on the same day so that it draws away the youth away from Valentine day.

No harm keeping it materialistic. It can't be otherwise. You have to make it more enticing and participatory. 

It is doable.

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[Kushagra Aniket]

In Pushtimarga, Vasanta Panchami is viewed as Madana Mahotsava. Of course, it is different from the Christian holiday.

Presenting two old compositions on the same:

1.

श्री पंचमी परम मंगल दिन मदन महोत्सव आज ।
वसंत बनाय चली ब्रज सुंदरी ले पूजा को साज ॥१॥

कनक कलश जल पूरि पढति रति काम मंत्र रस मूल ।
तापे धरी रसाल मंजुरी ढांपि पीत दुकूल ॥२॥

चोवा चंदन अगर कुंकुमा नव केसरि घनसार ।
नाना धूप दीप नीरांजन विविध भांति उपहार ॥३॥

वाजति ताल मृदंग मुरलिका बीना पटह उपंग ।
सरस वसंत मधुर सुर गावति उपजत तान तरंग ॥४॥

छिरकत अति अनुराग मुदित गोपीजन मदन गुपाल ।
मानो सुभग कनक मंडल मध राजति तरुन तमाल ॥५॥

यह विधि चलि ऋतुराज वधावन सकल घोष आनंद ।
"हरिजीवन" प्रभु गोवर्धनधर जय जय गोकुलचंद ॥६॥

2.

और राग सब बने बराती दूल्हा राग बसंत
मदन महोत्सव आज सखी री बिदा भयो हेमंत॥

मधुरे सुर कोकिल कल कूजत बोलत मोर हसंत
गावति नारि पंचम ऊँचे सुर जैसे पिक गुनवंत॥

हाथन लेइ कनक पिचकारी मोहन चाल चलंत
"कृष्णदास" स्वामी बड़भागी मिल्यो है भांमतो कंत॥

Best,

Kushagra

Kushagra Aniket

Cornell University'15

ka...@cornell.edu

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