Gajan includes observance of rituals of physical austerities and also some street dances. It may be mentioned here that general folk-music is not very much connected with folk-dances in Bengal, though some specific forms of dances have grown out of Gajan mainly. Some aspects of Chhau of Purulia and Birbhum, Bhaktya of Bankura, Nil dances of the south, Bolan and Alkap of Murshidabad, Kali-Kac and Siva-Gauri dance of various places are the instances of these partial or full-dance items. Loud drumming is characteristic of the nature of accompanying music in most of these dances. These are all male dances participated in by males; a male playing the role of Gouri is observed in all southern and central districts of West Bengal.
Saturday, 3 December 2016
Dharma gajan in dance
Gajan includes observance of rituals of physical austerities and also some street dances. It may be mentioned here that general folk-music is not very much connected with folk-dances in Bengal, though some specific forms of dances have grown out of Gajan mainly. Some aspects of Chhau of Purulia and Birbhum, Bhaktya of Bankura, Nil dances of the south, Bolan and Alkap of Murshidabad, Kali-Kac and Siva-Gauri dance of various places are the instances of these partial or full-dance items. Loud drumming is characteristic of the nature of accompanying music in most of these dances. These are all male dances participated in by males; a male playing the role of Gouri is observed in all southern and central districts of West Bengal.
ancient story of dharma gajan
Dharma or Dharma-Niranjana was a presiding deity like Lord Shiva adored and worshipped by a section of people in West Bengal who came under the spell of Buddhist faith. Dharma was regarded as the Adi Buddha. He had no connections with Brahmanic gods and goddesses. According to some, Dharma was as good as sunya (the void), invisible even to gods and approachable through meditation only. Out of Dharma's body sprang the goddess Adya who along with Dharma received worship in Gajan. The origin of Dharma and Goddess Shakti is traced to the days when the Mahayana Buddhism was on decline. Dharma, according to some others is equated with Sibi Raja. The old Sibi story is well known and it is believed that Dharma faith existed even before the rise of Buddha.
Any way, as it is recorded in history, during the time of the break-up of Gupta Kingdom at the end of the sixth century, the faith professed in this region was chiefly non Buddhistic. The upper society at that time neither followed the Vedas nor Buddhistic Tripitaka, they practised Tantrikism. In fact, Raja Sasanka was a follower of Saiva Tantrikism. Then the Vardhana Kings came in the seventh century. The first king was a worshipper of Lord Shiva. In the second instance, there was a Saura (Sun) worshipper king and this (tradition) was followed by the most powerful emperor Harsha who was a worshipper of Saiva at first and became a Buddhist later, though he professed himself as a follower of Maheswar also during his later life. Harsha tried for unification of the faiths of Saiva, Saura, Sakta and Buddhistic cults through some unique festivals. Hiuen-Tsang's interesting account of the endeavour of Harshvardhan gives a definite picture how all these faiths were brought to the same platform and the general populace was influenced by his activities. Shri Harsha initiated the elaborate ceremony of Chaitra festival. Performance of dance and music were provided in the festivities, and representatives from every religious group were invited.
One day Brahmans, jealous of Buddhists, are said to have set fire to this huge pavilion and a portion of it was burnt to ashes. The above festival which was held in the month of Chaitra was henceforward turned into an annual one. And in course of time this Chaitra (spring) festival of Kanauj introduced by Harsha has developed or rather degenerated into Gambhira and Gajan festival.
In another historical festival arranged by Shri Harsha at Allahabad worships were offered to Buddha, Shiva and the Sun-god. People were entertained with dance and music. Hiuen-Tsang also recorded his visit to Pundravardhana, the capital of North Bengal, where he witnessed elaborate Buddhist Sangharams and preachers. In the south of Gauda, at that time, in the territory of Sasanka, there existed Saiva and Saura temples in hundreds. This century was followed by a period of invasion, disorder and anarchy. One Adisura conquered and drove out Buddhism, and re-established Vedic religion.
Then came the Palas under whom various religious and literary traditions were encouraged. During the reign of the Palas, who were the followers of Buddhism, the worship of gods like Narayana and Mahadeva were reintroduced, and at the time of Devapala Brahmanism spread in full swing. After this, Saivism struck deep roots in Gauda (the old medieval city of Maldah). Buddhistic gods were mixed up with Saiva and Sakta images. In this way, during Sena rule just before Muslim conquest, the Buddhist images were almost dissolved into Saiva-Sakta images, and Saura (Sun) images got mixed up with those of Dharma from which Dharma Gajan originated. The Muslim invasion affected the social conditions of West Bengal. The Hindu-Buddhist festivals were forbidden even at lower rural level. Only at distant corners of villages or out-of-the-way places which were free from direct interference of the invaders, Gajan of Shiva and Dharma Gajan were in vogue. This is true about certain villages of Rarha (Burdwan) area. Since Gajan is deeply connected with the conditions stated above, the subject is needed to be treated with reference to cross-currents of thoughts: (1) adoration of Adi Buddha, (2) Sun-god worship and (3) predominance of Saiva cult.
information collection- google
Any way, as it is recorded in history, during the time of the break-up of Gupta Kingdom at the end of the sixth century, the faith professed in this region was chiefly non Buddhistic. The upper society at that time neither followed the Vedas nor Buddhistic Tripitaka, they practised Tantrikism. In fact, Raja Sasanka was a follower of Saiva Tantrikism. Then the Vardhana Kings came in the seventh century. The first king was a worshipper of Lord Shiva. In the second instance, there was a Saura (Sun) worshipper king and this (tradition) was followed by the most powerful emperor Harsha who was a worshipper of Saiva at first and became a Buddhist later, though he professed himself as a follower of Maheswar also during his later life. Harsha tried for unification of the faiths of Saiva, Saura, Sakta and Buddhistic cults through some unique festivals. Hiuen-Tsang's interesting account of the endeavour of Harshvardhan gives a definite picture how all these faiths were brought to the same platform and the general populace was influenced by his activities. Shri Harsha initiated the elaborate ceremony of Chaitra festival. Performance of dance and music were provided in the festivities, and representatives from every religious group were invited.
One day Brahmans, jealous of Buddhists, are said to have set fire to this huge pavilion and a portion of it was burnt to ashes. The above festival which was held in the month of Chaitra was henceforward turned into an annual one. And in course of time this Chaitra (spring) festival of Kanauj introduced by Harsha has developed or rather degenerated into Gambhira and Gajan festival.
In another historical festival arranged by Shri Harsha at Allahabad worships were offered to Buddha, Shiva and the Sun-god. People were entertained with dance and music. Hiuen-Tsang also recorded his visit to Pundravardhana, the capital of North Bengal, where he witnessed elaborate Buddhist Sangharams and preachers. In the south of Gauda, at that time, in the territory of Sasanka, there existed Saiva and Saura temples in hundreds. This century was followed by a period of invasion, disorder and anarchy. One Adisura conquered and drove out Buddhism, and re-established Vedic religion.
Then came the Palas under whom various religious and literary traditions were encouraged. During the reign of the Palas, who were the followers of Buddhism, the worship of gods like Narayana and Mahadeva were reintroduced, and at the time of Devapala Brahmanism spread in full swing. After this, Saivism struck deep roots in Gauda (the old medieval city of Maldah). Buddhistic gods were mixed up with Saiva and Sakta images. In this way, during Sena rule just before Muslim conquest, the Buddhist images were almost dissolved into Saiva-Sakta images, and Saura (Sun) images got mixed up with those of Dharma from which Dharma Gajan originated. The Muslim invasion affected the social conditions of West Bengal. The Hindu-Buddhist festivals were forbidden even at lower rural level. Only at distant corners of villages or out-of-the-way places which were free from direct interference of the invaders, Gajan of Shiva and Dharma Gajan were in vogue. This is true about certain villages of Rarha (Burdwan) area. Since Gajan is deeply connected with the conditions stated above, the subject is needed to be treated with reference to cross-currents of thoughts: (1) adoration of Adi Buddha, (2) Sun-god worship and (3) predominance of Saiva cult.
Charak puja in bangladesh
The arrangement team of the festival go from village to village and collects the necessary items, like paddy, oil, sugar, salt, honey, money and other items with the arranged cosmetics such as Shiva, Parvati and Narod. The cosmetics Shiva is locally called ‘’Nil Pagol’’ or ‘’Jal Katha’’.
Monday, 28 November 2016
Charak puja
Traditional Charak Mela, which includes savage and spiritual acrobatics, is held across small and big towns in West Bengal, culminating in Latu Babu-Chhatu Babur Baazar in North Kolkata (Calcutta) on the last day of the Bengali calendar year. On the day of the Charak Puja, the eve of the Bengali New Year, devotees at Latu Babu-Chhatu Babu Baazar attach themselves to giant rotating swings symbolising the different cycles of life. The fair at Tarakeshwar lasts for several days and also attracts a large number of devotees. Thousands of people who have fasted throughout the Chaitra month, offer their puja to Lord Siva on that day.
Sunday, 27 November 2016
Dharmathakur puja
Wednesday, 16 November 2016
Neel puja
In the month of Chaitra, the bengali community celebrates 'Neel Shasthi'. This festival celebrates the marriage of Lord Shiva with Devi Parvati by offering puja to the Shiva Linga. This puja is exclusively done by the married women folk to seek the blessings of the Lord for their family especially children.
Neel Puja is the worship of Lord Shiva who is blue throated. There is one best known episode in Hindu mythology. It also appears in Bhagavata Purana, the Mahabharata and the Vishnu Purana which explains the origin of ‘amrita’ nectar of immortality. In the battle between Gods andv Demons or nectar of immortality the samudra manthan (churning of the ocean) released lethal poison known as ‘Halahala’ emitted from the mouth of the Serpent King Vasuki. This terrified the gods and the demons because the poison was so powerful that it could destroy all the creation. Then Lord Shiva drank the poison and held it in His throat in an act to protect his creation. This made Lord Shiva’s throat blue for the poisonous effect of the ‘halahala’. This incarnation of Lord Shiva is known as ‘Neel Kantha’.
Being inspired by such elevated story of sacrifice of our Supreme Father we worship Lord Neel Kantha so that we can devote ourselves in the path of sacrifice and accept theresponsibility of the well being of society.
photo credit: google
Monday, 14 November 2016
Various way in different districts of gajan utsav
Gajan utsav celebrated in different districts of west bengal.Every districts have their own characteristic and process to celebrate gajan:
Hooghly District-
Like the other districts, sanyasis or the bhaktas in the festivities of gajan are as well as famous in hoogly districts.The rituals of Gajan are follwed with the localites taking up the "brata",and wait for the wish's fulfilment.
Sanyasis, attempt the deadly rituals.The sanyasis hang themselves from poles with hooks and torture themselves to please the Lord by showing off the outstanding level of tolerance.It seems as if they have taken the phrase “to achieve, you need to sacrifice” too literally. But then there is also the fact that sanyasis don’t really have anything to lose. They are already lost in the trance of meditation.
Nabadwip District-
In nabadwip district people worship of seven forms of Shiva. sanyasis pray at only one temple of Shiva but they do so with each of these forms.
The "Buro Shib Tala" at nabadwip is known as the most ancient temples of shiva.During the start of the yatra, Buro Shib is bathed first and then rest of the other shivas.Sanyasis fast throughout the days without food and water till the evening.
Bardhaman District-
Bardhaman, is famous for their Gajan festival and the fair goes for 7-10 days with many events like ‘Jatra’, puppet-show and musical performances.
Before the fair is set up, the localites take up the sanyas and begin their fast. They fast throughout the day and break the fast by eating ‘hobbishi’ cooked at their house.In gajan fair sanyasis dance with ‘Naramundu’ (human skull) or a child's dead body.
South 24 Parganas District-
like the other districts, south 24 parganas is quite famous in west bengal for gajan. As the Sanyasis gear up to worship and fast, the local peoples are prepare for many events and functions of gajan.
The ‘palagaan’ groups perform at these functions. There are certain groups called ‘Satyanarayan Gajan Dal’ and ‘Lakhhinarayan Gajan Dal’. they are majorly famous for singing and perform during the gajan festival.
picture credit : google
Sunday, 13 November 2016
Gajan festival and more...
the little boy came along and started shouting "jai bholenath".I was standing there and watching that boy. He was dancing and peoples are enjoying the fair of gajan utsav.That boy was covered with lord shiva's costume,then i thought "achaa bhole ab hum samjhe tum kya bole".Nowdays people go for movies,sports but none of them want to know about the culture,tradition.But like other culture there is a festival called gajan.People heard lot of things about gajan festival but the gajan festival is a hindu festival celebrated mostly in west bengal,also all over in india,but mostly famous in west bengal.The term gajan comes from the Sanskrit word “Garjan” which signifies the roaring sounds of the lion but here roaring signifies sanyasis while performing the rituals.Gajan celebrated during the period of 'Chaitra Sankranti' which begins with 14th March every year and ends with the traditional ritual of 'Charak Puja'.During this period, lord shiva is worshipped not only by the sannyasis but also by the people of the State. Many people have given it the name ‘Neel Pujo’ because Neelkanth is one of the many names of Lord shiva.People worshiped another god called "Dharmathakur".Dharmathkur is a hindu god worshiped by villagers.The word gajan in bengali comes from the word garjan or roar that sannyasis emit during the festivities.Alternatively, the word gajan is considered a combination of parts of two words - ga is from the word gram meaning village and jan is from the word janasadharan. In this sense gajan is a festival of village folk.
picture credit: google