OCTOBER FESTIVALS

If you wish to add your event, this information is continuously updated with fresh postings. please send the information. We are open to correction of any information that needs corrected. We are doing our best to be all inclusive and it will be, if you can share the information about your festival. Please send the info to:  info@foundationforpluralism.com

OCTOBER is the month of forgiving. Several great events happened from Paryushan (Jain) to Yom Kippur and Sukkot (Jewish) to Ramadan (Muslim). Along with forgiveness, we celebrated  Navaratri, Vijay Dashami and Diwali (Hindu) and Bahai New Year.

Forgiving and asking for forgiveness is the most difficult thing to do, and you know the things that are most difficult are also the most rewarding. Forgiving removes the pain from one’s heart and gives complete relief. May be you can contemplate on this aspect of life and see if it makes a difference in your life. I pray it does

THE SPIRIT OF YOM KIPPUR
=====================================

The Ten Days Of Repentance end with Yom Kippur, the Jewish Day Of Atonement, which is the day on which the fates of all Jews are sealed for the coming year. This High Holy Day is the most solemn and serious day in the Jewish calendar, which involves praying for forgiveness for sins and afflicting oneself as punishment for those committed in the past year. Jews fast (refraining from any food or drink) for 25 hours from sundown on the previous evening until sundown the next night, and are not allowed to work, bathe or wear leather shoes. The fast begins with a special evening service known as Kol Nidre (All Vows), and synagogue services last for the whole of the following day until the Fast ends.

Although it is a solemn day, Yom Kippur is also thought of as a happy day because it is the time for Jews to cleanse themselves of wrongdoings and reach a spiritual high. Fasting is not only done as a means of affliction but also because nothing is supposed to detract congregants from their prayers on the day. However, children below Barmitzvah or Batmitzvah age, pregnant women and diabetics are discouraged from fasting, as is anybody whose health is likely to be seriously affected by the 25-hour abstinence.

From a Jewish website:

...In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall not do any work ... For on that day he shall provide atonement for you to cleanse you from all your sins before the L-RD. -Leviticus 16:29-30

Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri. The holiday is instituted at Leviticus 23:26 et seq.

The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In Days of Awe, I mentioned the "books" in which G-d inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.

As I noted in Days of Awe, Yom Kippur atones only for sins between man and G-d, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur.

Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur.

As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice.

Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM. People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar. See Rosh Hashanah for more about the shofar and its characteristic blasts.

It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that our sins shall be made as white as snow (Is. 1:18). Some people wear a kittel, the white robe in which the dead are buried.

Yom Kippur Liturgy

See also Jewish Liturgy generally.

The liturgy for Yom Kippur is much more extensive than for any other day of the year. Liturgical changes are so far-reaching that a separate, special prayer book for Yom Kippur and Rosh Hashanah. This prayer book is called the machzor.

The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, we ask G-d to annul all personal vows we may make in the next year. It refers only to vows between the person making them and G-d, such as "If I pass this test, I'll pray every day for the next 6 months!" Click the musical notes to hear a portion of the traditional tune for this prayer.

This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.

There are many additions to the regular liturgy (there would have to be, to get such a long service <grin>). Perhaps the most important addition is the confession of the sins of the community, which is inserted into the Shemoneh Esrei (Amidah) prayer. Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins.

There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous...), and Al Chet, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously...) Frequent petitions for forgiveness are interspersed in these prayers. There's also a catch-all confession: "Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us."

It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as "lashon ha-ra" (lit: the evil tongue), which is considered a very serious sin in Judaism.

The concluding service of Yom Kippur, known as Ne'ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the shofar. See Rosh Hashanah for more about the shofar and its characteristic blasts.

After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

List of Dates

Yom Kippur will occur on the following days of the Gregorian calendar:

• Jewish Year 5766 : sunset October 12, 2005 - nightfall October 13, 2005
• Jewish Year 5767 : sunset October 1, 2006 - nightfall October 2, 2006
• Jewish Year 5768 : sunset September 21, 2007 - nightfall September 22, 2007
• Jewish Year 5769 : sunset October 8, 2008 - nightfall October 9, 2008
• Jewish Year 5770 : sunset September 27, 2009 - nightfall September 28, 2009

THE SPIRIT OF SUKKOT
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I was struck with this phrase below... "My House shall be a House of Prayer for all people." It is my dream, God willing it will happen in the next few years. A place where every one can walk in and feel at home.

 

I grew up listening to my Hindu, Zoroastrian, Sikh, Muslim and Christian friends back in Bangalore.. that this world is a railway (railroad) station in our lives... our destiny is uniting with God. God only knows the truth, but that's what I heard. There are many songs and poetry written on the subject. We came into life with empty hands and walk out of life with empty hands, there was a couplet written about Alexander... what did he bring with him into the world, and what did he walk with?  My Grandfather always advised me to attend a funerals for every wedding I attend..he said, it will straighten out vanity and fraility of life.

 

 

By the way, four thoughtful festivals are coinciding besides Ramadan and Yom Kippur - Vijay Dashmi and Birth of Bab details at: http://www.foundationforpluralism.com/Images_Holidays/October2006_Festivals.asp.

 

May this season bring a genuine sense of love in all of us. It is beautiful.

 

Mike Ghouse

 

Mike Ghouse

By Rabbi Lewis Weiss*

In the brief five days between Yom Kippur and Sukkot, we go from one of the most solemn days of the Jewish calendar, to one of it's most joyous, "ach sameah", especially happy. Sukkot is widely considered our oldest festival, and at eight days is certainly the longest.

In the lead-up to the holiday, Jewish families have traditionally built for themselves a temporary dwelling, a sukkah, intended to serve as a reminder of the portable dwellings in which the Israelites lived during their 40 year sojourn in the wilderness, and, later, during the fall harvest season. We have always invited guests to our sukkahs to celebrate with us, and we raise the Four Species: branches of palm, willow and myrtle held together (lulav), and an etrog (a citrus fruit similar to a lemon) -- a symbolic representation of both the diversity and unity of humanity. If we hope to build a true Sukkah of Peace, we're taught, we must value and appreciate every human quality.

The theme of human unity is in fact central to the holiday. When the Temple was yet standing, Israel offered sacrifices for all nations during Sukkot, and to this day, we pray for the well-being of the world's communities, and universal peace. We're taught that in the Messianic age, the nations will celebrate Sukkot together in Jerusalem -- as it is said, "My House shall be a House of Prayer for all people." It's interesting to note that this is one of the rare years in which the Muslim holy month of Ramadan and the Jewish holiday season coincide -- a faint shadow of the promised unity.

As anyone has built a sukkah can attest, it is a frail home, a place where it doesn't do to depend on material security. We are required to be able to see the stars through its roof -- a potent reminder that we lie beneath the heavens shared by all God's creatures. The message is clear: We are all but guests on a frail planet. If we don't work together, our future is endangered, our temporary structure will collapse. Furthermore, Torah tells us, there's no one to pick up the pieces if we allow our home to be destroyed.

The events of recent years have reminded us quite starkly of our vulnerability: the attacks of 9/11; Hurricane Katrina; the continuing wars in Iraq and Afghanistan; Israel's wars in Lebanon and Gaza. It is this very fragility that .... calls for negotiations toward a two-state solution of Israeli-Palestinian conflict. We can heal ourselves -- or we can condemn ourselves to further suffering.

This Sukkot, let us resolve to strengthen our prayers and deeds for tikkun olam, repairing the world, as we struggle to find a way to dwell together in peace. Let us recognize our common values and fate. After the conclusion of Sukkot, Simchat Torah sees us completing our annual cycle of Torah reading, concluding Deuteronomy and beginning again with Genesis -- an opportunity to recognize the eternal truth that we can always start anew. Your involvement with Brit Tzedek is a crucial part of the Jewish people's search for healing and renewal, as we work together for peace and justice. As Rabbi Nachman of Bretzlav said: "The entire world is nothing but a narrow bridge; the most important thing is not to give in to fear."

Spread over us the Sukkah of your peace. (Proverbs 17)

The Torah) is a Tree of Life to those who grasp hold of it, its ways are ways of pleasantness, and all its paths are peace. (Proverbs 18)

*Rabbi Lewis Weiss was ordained at Hebrew Union College in Cincinnati. He is married to Rabbi Faedra Weiss with whom he has three daughters, a dog, and a cat. Rabbi Weiss is a board certified chaplain with the Association of Professional Chaplains and the National Association of Jewish Chaplains and is active as a police, fire, and airport chaplain and with the American Red Cross Crisis Response Team. He currently works as Jewish Staff Chaplain for Clarian Health Partners in Indianapolis, Indiana.

...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD. -Leviticus 23:34

The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as Z'man Simchateinu , the Season of our Rejoicing.

Sukkot is the last of the Shalosh R'galim (three pilgrimage festivals). Like Passover and Shavu'ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as Chag Ha-Asif , the Festival of Ingathering.

The word "Sukkot" means "booths," and refers to the temporary dwellings that we are commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT," but is often pronounced as in Yiddish, to rhyme with "BOOK us." The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.

Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.

The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday. (See Extra Day of Holidays for an explanation of why the Bible says one day but we observe two). Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Passover.

You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42

In honor of the holiday's historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). Like the word sukkot, it can be pronounced like Sue-KAH, or to rhyme with Book-a.

The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child's desire to camp out in the backyard. The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.

A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the letters in the word "sukkah" (see the graphic in the heading): one letter has four sides, one has three sides and one has two and a half sides. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the mitzvah of dwelling in a sukkah.

You can buy do-it-yourself sukkah from various sources online, or you can build your own. I built my own with four 4x4 poles and four 2x4 boards, bolted together and secured by smaller pieces of 2x4 board. My walls are made from canvas painter's drop cloth, attached to the frame by D-rings and curtain hooks. It can be assembled or disassembled in less than two hours by two people.

It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls. Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot.

Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This may not be entirely coincidental: I was taught that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot. The pilgrims were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and found Sukkot. This is not the standard story taught in public schools today (that a Thanksgiving holiday is an English custom that the Pilgrims brought over), but the Sukkot explanation of Thanksgiving fits better with the meticulous research of Mayflower historian Caleb Johnson, who believes that the original Thanksgiving was a harvest festival (as is Sukkot), that it was observed in October (as Sukkot usually is), and that Pilgrims would not have celebrated a holiday that was not in the Bible (but Sukkot is in the Bible). Although Mr. Johnson claims that the first Thanksgiving was "not a religious holiday or observance," he apparently means this in a Christian sense, because he goes on to say that the first Thanksgiving was instead "a harvest festival that included feasts, sporting events, and other activities," concepts very much in keeping with the Jewish religious observance of Sukkot. See Religious Beliefs of the Pilgrims and Debunking a Popular Internet Lesson Plan.

THE SPIRIT OF VIJAY DASHMI- DIWALI
===================================================

Dussera or Vijayadashami, the tenth day of the bright half of Aswin is celebrated as the day of victory to rejoice about Durga's triumph over the demon Mahishasura, the buffalo-headed demon. In the Northern states, Dussera also celebrates the homecoming of Rama the hero of the epic Ramayana, after his victory over Ravana, the king of Lanka. In vast open spaces, Ramleela, the folk play with music and spontaneous dialogues, retelling the story of the life of Rama, are enacted till the wee hours. Songs are sung in praise of Rama and people in thousands witness this traditional theatre with its exaggerated costumes, jewellery, makeup and drama. Larger than life figures of Ravana and other demons are burnt on cold dark nights
with fireworks lighting up the sky.

Diwali, the festival of lights, celebrates the abundance of autumn harvest and is dedicated to various gods and goddesses. The festival also marks an important date in the Indian calendar, as the North Indian kingdom of Avadha has celebrated this as the last day of Lord Rama's long exile of fourteen years. As the citizens of Ayodhya eagerly awaited their beloved prince's return, they lit thousands of lamps to guide his flying vimana to their city. The darkest night of the year gave way to a glorious morning as Rama returned with his wife and brothers to his ancestral kingdom of Avadha.

Diwali also celebrates the gracious nature of the three goddesses, Lakshmi, Kali and Saraswati. Dhanteras (two days before Diwali) is dedicated to Lakshmi, whose blessings are essential for a prosperous, fruitful and peaceful life. Kali-Chudash (the day before Diwali) is dedicated to Maha Kali whose strength we seek to maintain the wealth we have. Strength, physical, mental and spiritual, is essential for all of us to lead a happy life. Diwali itself is dedicated to goddess Saraswati. Knowledge is the ultimate wealth, for it cannot be stolen from you; it is also the ultimate strength, for it often defeats brute force.

The Legends

The Victory of Rama: According to the epic 'Ramayana', it was the new moon day of Kartik when Lord Ram, Ma Sita and Lakshman returned to Ayodhya after vanquishing Ravana and conquering Lanka. The citizens of Ayodhya decorated the entire city with the earthen lamps and illuminated it like never before.

Goddess Lakshmi : The Goddess of wealth, Lakshmi was incarnated on the new moon day (amaavasyaa) of the Kartik month during the churning of the ocean (samudra-manthan), hence the association of Diwali with Lakshmi.

Vishnu Rescued Lakshmi: On this very day, Lord Vishnu in his fifth incarnation as Vaman-avtaara rescued Lakshmi from the prison of King Bali and this is another reason of worshipping Ma Larkshmi on Diwali.

Krishna Killed Narakaasur: On the day preceding Diwali, Lord Krishna killed the demon king Narakaasur and rescued 16,000 women from his captivity. The celebration of this freedom went on for two days including the Diwali day as a victory festival.

The Return of the Pandavas: According to the great epic 'Mahabharata', it was 'Kartik Amavashya' when the Pandavas appeared from their 12 years of banishment as a result of their defeat in the hands of the Kauravas at the game of dice (gambling). The subjects who loved the Pandavas celebrated the day by lighting the earthen lamps.

Coronation of Vikramaditya: One of the greatest Hindu King Vikramaditya was coronated on the Diwali day, hence Diwali became a historical event as well.

 
THE SPIRIT OF SUCCOT
===============================

THE SPIRIT OF RAMADAN
=====================================

Fasting in Ramadan, (Ramzaan in South Asia) the ninth month of the Islamic lunar calendar, is
generally taught with ritual precision: abstaining from food, drink
and intimate relations from dawn to dusk. Ironically, Ramadan is best
known,whether by Muslims or others the world over for its exotic
culinary delicacies.

Ramadan, however, has nothing to do with feasting. The spirit and
intent of Ramadan lies in a human transformation, with hunger and
thirst being merely the first stage, the external dimension, in a
month-long inner journey of struggle and discovery.

For starters, fasting is not solely about hunger and thirst. The
prophet taught that God has no need for the hunger and thirst of
someone who hurts others, violates their dignity or usurps their
rights.The fasting of the stomach must be matched by the fasting of
the limbs.The eyes, ears, tongue, hands and feet all have their
respective fasts to undergo. The tongue's temptations, for example -
lies, backbiting, slander, vulgarity and senseless argumentation -
must be challenged and curbed to maintain the integrity of the fast.

Consciousness of behaviour and vigilance over action are meant to lead
to the most profound dimension of fasting: the fasting of the heart in
focus on, and attachment to, the divine. It is then that Ramadan
really becomes a source of peace and solace.

Fasting is meant to impart a sense of what it means to be truly human.

We are more than the sum of our parts, more than mere material
creatures or a series of conditioned responses. Different traditions
have different names for it - soul, spirit, heart - but almost all
argue that we possess an essence beyond our physical body. It is
perhaps this recognition that accounts for the fact that fasting is a
common practice in other faith traditions.

True fasting is self-purification and, from this, a rich inner life
embellished with values such as justice, generosity, patience,
kindness forgiveness, mercy and empathy - values that are
indispensable, especially mercy and empathy, to communal life as we
know it.

The world has shrunk but so, it seems, has our empathy for one
another.

Perhaps we should ask why is it so difficult to connect with others?

One reason is that knowing about hunger is different from knowing
hunger. Empathy is not an intellectual equation; it is a human
experience. In our ivory towers, we are typically spectators to the
human drama around us. Our hardness of heart often springs from our
distance from the human condition of others. The poor, sick,
disenfranchised, oppressed - we have rarely walked a mile in their
shoes, or even just a few footsteps. "Rest assured," cautioned one
teacher, "if you do not taste what it feels like to be hungry, you
will not care for those who are."

That 1.2 billion Muslims are fasting concurrently speaks to the
universality of fasting in transcending the barriers of geography,
color and race. For fasting to be truly universal, however, its
benefits must extend beyond the fraternal ties of Muslims and must
extend to forging a common humanity with others. Each one of us must
look within.

As an abrupt break in our annual routine, Ramadan will come and go
with such stealth that we cannot but be reminded of our mortality.
What is it that we value and why? The food and drink, previously
indulged in with a sense of necessity, even urgency, were reduced
with no dire consequence. Habits, customs, obsessive behaviors like
smoking, too, were curtailed with relative ease in the face of a
higher calling. What does it mean to be a global citizen living in
Dallas,  a land of tremendous privilege? How much of me is really an
algorithm of consumption?

Though the annual ritual of fasting takes 30 days, its true
destination is endless. May we always hunger to discover our heart.

THE BIRTH OF B'AB
=========================

THE BIRTH OF THE BÁB

The  Bahá'ís  of  Dallas  will  observe  the  anniversary  of  the  birth  of  the  Báb, Prophet-Herald of the Bahá'í Faith,  on  Friday, October  20,  2006  at  7:30  p.m.  at the  Dallas  Bahá'í  Center,  4235  W. Northwest  Hwy.  Program  is  open  to  the  public  and  includes: devotional  readings,  music  and  refreshment.    

He  proclaimed  that  the  purpose  of  His  mission  was  the  preparation  of  the  world  for  the  appearance  of  an  even  greater  Prophet  who  would  reveal  the  Will  of  God  for  a  new  age.  While  the  Báb  revealed  and  inaugurated  an  independent  Faith  in  mankind's  religious  history,  He  made  it  clear  that  His  central  purpose  was  to  pave  the  way  for  "Him  Whom  God  will  make  manifest".   From  1844  until  his  death  in  1850,  the  Báb  urged  his  followers  to  develop  exemplary  spiritual  and  moral  characters  and  to  prepare  themselves  for  the  advent  of  the  Lord  of  the  Age.

“O Lord! Thou art the Remover of every anguish and the Dispeller of every affliction. Thou art He Who banisheth every sorrow and setteth free every slave, the Redeemer of every soul. O Lord! Grant deliverance through Thy mercy, and reckon me among such servants of Thine as have gained salvation.”

DIWALI - JAINISM
=========================

Thanks to Kirit Daftary and Yashwant Malaya for their contributions towards understanding the celebrations. (Regrets: Yashwant's Sanskrit script could not be reproduced)

First by Yashwant:

-------------------------------------------------------------

From Kirit Daftary

Jai Jinendra. Diwali is one of the few festivals in the world that is significant to several religions and so many people of Indian origin around the globe.  Lord Mahavir and Ganadhar Gautam attained Nirvana on the day of Diwali which adds to its significance for Jains.  On behalf of JAINA, I am pleased to convey my Diwali greetings and best wishes to all for peace and prosperity on this auspicious occasion. Happy New Year and Sal Mubarak Vikram Samvat 2063! May the lamp of love always light in our hearts and may the festival of light bring in divine illumination in our souls.

Deepavali  :  The Festival of Lights  -   For Jain Followers - Oct 21, 2006

Deepavali, the festival of lights, has a pride of place in the history of Jainism.  It was on Aso Vad Amas (the dark later half of the month Aso, the last in the Hindu calendar) at midnight that Bhagwan Mahavir left his mortal coil in Pavapuri Village in Bihar.  On that auspicious day, he was a liberated soul.

Bhagwan Mahavir finished 42nd monsoon in Pavapuri and took shelter in the office of king Hastipal's talati (village accountant). Three months passed and fourth was about to be over.  Bhagwan foresaw his end approaching and informed everyone about it.  As soon as the news spread, Pavapuri was plunged into gloom.  Nature also felt the impending doom, as it were, and looked crestfallen at the thought of Mahavir's  impending departure.  The cognoscenti said, "Be happy!  God's a liberated soul now!  The shackles will break and He will attain complete freedom".  The common people began to grieve :  "Alas! the lord will be no more and we will not be able to behold him anymore.  When would we hear the divine speech again?  We are trying to dispel the encircling clouds of gloom but in vain.  Is it true that God will disappear from our midst forever?"

The devotees were all grieving.  "It is only yesterday that he came in our midst and today he will be on his eternal voyage", they said.  They were not in a position to rejoice.  How can they when Bhagwan
was to leave this world?  They argued, "For him death is not a matter to be grieved over but how can we be happy at the thought of his death?  A night is a night, howsoever bright the moon may be".

Bhagwan began his last discourse.  It was a marathon one and the world was bathed in the words of widsom emanating from his lips.  Indra, the chief of Gods, who had prepared for God's death, lost his equanimity and was sad too.

The very thought of Mahavir's death pained him to no ends.  Indra, on behalf of the anxious people, asked, "Lord your conception, birth, renunciation and attainment of absolute knowledge were all in the hastottara nakshatra?"  Bhagwan nodded his head in agreement.

"Your departure coincides with the entry of Bhasmagraha in the nakshatra.  Does it indicate the impending misfortune?", asked Indra.  "Yes", said Mahavir.  "You are omnipotent and omniscient;  can't you delay the moment of your departure?" asked Indra anxiously.  He thought that if that moment passed then God would have a new lease of life.

Bhagwan, thereupon, said in a grave tone : "Indraraj, lust blinds one.  You love my body and hence your request.  You are knowledgeable and yet you forget that no one - God, demon or a human being - can extend the lifeline by even a fraction.  The mission
for which I was born as a human being is accomplished and a moment more here is a great burden to me.  See Indra, there is spring blooming and there is a new dawn of sat, chit, anand.  Welcome it."

The inmates of Bhagwan were trying to console the congregation of people saying, "Bhagwan will not attain nirvan  (liberation) now.  We know it for sure."  "How?" asked the people.  They said, "We remember Bhagwan once said to his pet  disciple, Maharshi Gautam, that he would not think of leaving the world without him.     Maharshi Gautam has been sent out by Bhagwan for a religious discourse and he will not leave the world in his absence.  Have patience."  People, on hearing these words, kept quiet but Bhagwan was preparing for the ultimate journey.  He transcended Badar Manyog  and Vachan-yog  and rested in kayayoga  the last vestige of life on the planet.  The congregation looked, with rapt attention, at his face, which shone, very brightly.  Everyone appeared tense, anxious.  At last God transcended  kayayoga ,  and a luminous circle of light appeared.  The dark night of amavasya brightened and whispers were heard :  Bhagwan has attained nirvan .  The lamp, which had shed its luminous light and  enlightened many a soul, had burnt out.  Indra,  who had regained his composure said, "Light the lamps.  God has attained nirvan ".

The dark night was aglow with myriad lamps but people were eager to know why Bhagwan chose to depart in the absence of Guru Gautam, breaking his own promise.

They felt they would not be able to live and decided to undertake fasting.   On the other hand the festival of Bhagwan's nirvan  was on and the skies reverberated to the sounds of mridang  and conch.

Mahavir had discoursed the day before his nirvan  and kali chaudas, the day before deepavali, and the discourse in found in the aagam sutra Uttaradhyayan .   That is why Shri Uttaradhyayan sutra  is recited on the last two days (kali chaudas , and amaas ) of the month of Aso , the last month in the Hindu Calendar.

On the night of amaas  - Deepavali day - devotees worship Bhagwan Mahavir and at midnight special prayers are offered.  On the first day of the month of Kartak, the first month in Hindu Calendar, Bhagwan's first disciple Gautamswami attained absolute knowledge.  People, therefore, worship him on that day.  Thus kali chaudas, deepavali   and the New year day witnessed events of great significance, and some fast of these days and undertake elaborate worship.

KARVA CHAUTH
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Karva Chauth, also known as Karaka Chaturthi is a fast undertaken by the married and the soon-to-be married Hindu women who offer prayers seeking the welfare, prosperity, well-being, and longevity of their husbands. Karva Chauth falls about nine days before diwali on the Kartik ki Chauth, the fourth day of the dark moon (Krishna chaturthi), some time in October or November. It is the most important fast observed by the women of North India. A woman keeps such a fast for the well-being of her husband, who becomes her protector after she leaves her parents home. Her husband provides her with food, shelter, clothing, respectability, comfort and happiness.
   This is indeed a very tough fast to observe as it starts before sunrise and ends after sighting and then simply worshipping the moon, which usually rises at about 8.45 p.m. or so.

No food or water is to be taken after 4 a.m. or after sunrise. Nowadays, this fast is kept even in modern educated homes, becoming a symbol of the sentiment that a woman has for her husband. They do not drink water the whole day and the fast is broken only after the moon is sighted through a sieve. The woman touches the feet of her husband and he gives her water and food.

The preparation for the puja should be started at about 4 or 5 p.m. Someone older, who is willing, or the housewife herself as the situation demands, prepares a suitable place in the puja room, in case it is a big room which can accommodate all the women who have been invited for the baya; otherwise the best place is a verandah or the open courtyard, since generally the weather is not cold during this season (in the northern hemisphere).

   A sari (in the baya) is a must for the first Karva Chauth of a girl. One thing to be taken care of is that the baya reaches the girl's in-laws home, where the girl has gone during the course of the day, before the evening. The baya is given to the mother-in-law after the manasna. If the mother-in-law is not present, then the eldest lady in the house is presented with the baya. Sometimes, the elder one chooses to take only the perishable items, and leaves cash and clothes for the mother-in-law.

This traditional fast bestows happiness and well being of the children too. According to a belief, on this day Sateyvan, who had died at an early age was restored to life by God Yama, at the lamentations and impressive arguing of Savitri, Sateyvan's wife.

In some places, Siva and Parvati are worshipped on this day. The only aim of this fast is to save the husband from an untimely death and have a long married life. After ablution and other daily necessities, and after taking bath in the early morning, before sunrise, women should undertake a vow for the welfare of the husband, sons, and grandsons. Siva, Parvati, Kartikeya, Ganesha and the moon (Chandrama) are worshipped. Their blessings are invoked. After worship, rice, black gram pulse auspicious articles viz. comb, mirror, vermillion, bangles, ribbon, etc. are put on a copper plate or on an earthern plate, along with fruits and kept ready till the fast is broken, after seeing the moon. the fast is to be observed without even taking water.

It is a day of celebration and decoration. On the eve of this festival, the markets are full of women preparing for it. Mehndi stalls are set up in every corner of the market, Bindi's, Red bangles and different  types of cosmetics are sold everywhere. Mother-in-laws buy 'sargi' for their daughter-in-laws (after all they are going to be praying for their son's long and healthy life!) This 'sargi' consists of various types of sweetmeats, and sometime clothes. All these items are supposed to bring good luck to the women.

There is great festivity on this day. Early in the morning, before sunrise, the women bathe and gather to eat the sweetmeats. They pray to Shiva and Parvati, hoping that their married life would be as successful as theirs.

In the afternoon, mothers of newly wed girls give  'Baya'  to the  parents of their son-in-law.

This Baya contains few Mathris, Almonds, and some gifts. In every neighbourhood women gather together to perform a puja and to recite the story of 'Karva Chauth'. Most women are dressed in beautiful red or pink clothes and in traditional Jewellery.

    The puja place is decorated with kharia matti, which has been soaked in water two to three hours earlier, and takes a semi-liquid form. A chowk like in any other puja - is decorated on the floor. This whole chowk should be placed against a wall on one side, where a similarly decorated patta is kept, on which the Gaur Mata is seated. The Gaur Mata used to be made with cowdung in the shape of a human figure, just about two inches tall. Nowadays, a picture or an idol of Parvati is placed on the patta.'just about an hour or so before moonrise, those who have observed the vrat, dress up again in their chunris or in red or pink clothes with chonp and bindi on their foreheads. Everyone now gathers around the place where a carpet or durrie is spread over the leaving space for the puja items.

Then a small pooja to Gaura Ma or goddess Parvati is performed. Married women sit around Gaura ma and pray to her for the well being and long life of their husbands. A small pitcher or Karva with some water is placed in the centre. While the story is being narrated, ladies circulate their Baya thalis.

The baya of individual is kept on a thaali, over the karva, with a little water and seven pieces of pua in it (seven broken from one big pua). The karva itself is dee with kharia, aipun and a little roli .A strand of (red thread) of any thickness is tied around the part of the karva. The top cover is also decorated in the thaali is placed on the cover. The women sit facing the and one elder member (there is no taboo on widow the family narrates the story and does the chanting, each woman doing the puja. This is known as man which means to give away and never take back. First of all, roll teeka is applied on the forehead of Gaur before the start of the puja. All the women doing puja also apply roli teeka - tilak on their foreheads and parting (known as maang). Everyone does pujan by dipping the third finger of the right hand in water sprinkling it with the help of the thumb three time the deity; the same procedure has to be repeated aipun and roli and, lastly, the rice is showered. depicts the bathing of the deity, decoration with a putting of the teeka with roli and, lastly, worship the deity with rice.

After the puja this thali is given to the eldest member of the family who blesses the woman with all the happiness in life.

Moonrise is eagerly awaited and everyone in the family keeps a lookout for it. Once the moon is sighted, women gather on the terrace and offer prayers to the moon 7 times. They pray for their husband's and family's welfare. Then they have a sip of water and in this way the fast comes to an end.

In the evening, all married women, dressed in gorgeous wedding garments and jewellery, undertake worship. As the moon rises, they bow down at the feet of their husbands and give the decorated plate with fruit and other material to their mother in law. This festival deepens the relation between the wife, the husband and the mother in law. In a legend in the region now known as Maharashtra, once Arjun went for worship in Nilgiri Hilllls. Draupadi, believing that there was none to protect her in the horror stricken forest, invoked Krishna. On the appearance of Krishna, Draupadi explained her problem. Krishna explained that once Parvati had expressed such a suspicion before Shiva.

The latter had then said that for a house wife, the fast on Kartik Krishna Chaturthi was a remedy for such apprehensions. Krishna further told Draupadi that once upon a time, there was a Brahmin, who had seven sons and one daughter. Being the only daughter she was married with great pomp and show. On the Karva Chauth day, she undertook the fast, but before the rise of the moon she felt hungry.

Seeing the pathetic condition of their only sister, the loving brothers asked her to break the fast, but she did not agree. Then the brothers reflected a mirror through Pipal tree leaves. The sister, taken it as moon rise, broke the fast and took food. Surprisingly, her husband died. The daughter started crying. Per chance, Indrani, the sister of Indra, was passing by with her maids. Hearing the cries, she came to the weeping woman and asked her tale of sorrow. Then she adviced that she should undertake the fast on every fourth day of the month, for one year and undertake the Karva Chauth fast under strict rituals, then only her husband would come to life. Doing so, the daughter relivened her husband back to life. Narrating this story, Krishna consoled Draupadi and advised her to observe Karva Chauth fast and assured her about the ultimate victory of Pandavas.

In Uttar Pradesh, on Karva Chauth, the married women make idols of elephant (Indra's Iravat) and worship it, after seeing the moon. Also in Uttar Pradesh, women decorate the entrance walls of their home with drawings of Gauri Ma, the moon and the sun. The evening puja is done with diyas - lamps and a 'karva' pot made of mud. Before looking at the moon, the women pray to the figurines at their doorstep.

In Rajasthan, the women make 'Karvas' with mud containers, filled with rice and wheat. Most women wear their wedding day 'chunris' on this occasion. In Gujarat also many women observe this fast. In Madhya Pradesh most of them follow the traditions of the women from Uttar Pradesh.

In all these states the first 'Karva Chauth' of any new bride, or bride to be, it is a very important festival. New clothes, new Jewellery and gifts from both mother and mother-in-law are received. The wedding day outfits are worn once again, mehndi is applied and the family gathers to celebrate it with them.