Life on earth is made possible largely due to an important and never-failing phenomenon – the regular, periodic rising of the sun. It is no wonder that the sun is worshipped as a god by the ancient peoples of the world. It is said that one full year for us humans corresponds to one full day for the divine. Thus the night time of the gods corresponds to that six-month period which ends on a day designated by Hindus as Makara Sankranti. A new day begins for the gods and for us on earth; when the generally southern direction of the sun (dakshinaayana) changes to a generally northern direction (uttaraayana). This point in time when dakshinaayana ends and uttaraayana begins, proclaiming a new day for the heavenly, is a cause for worship of the sun and a festival. It is also the time when the winter crop is harvested – another reason for feasting.

In many parts of India no marriages are negotiated or performed until after the celestial event referred to above, i.e. the change of direction of the sun. This change in the direction of the sun signals the beginning of all shubha-kaaryaas (auspicious undertakings). During the Mahabharata war, the grandsire Bhishma, who was severely wounded in the dakshinaayana period, waited until uttaraayana began, to relinquish his body. He had, of course, obtained a boon to die at will.

The terrestrial year of 365 days is divided into twelve parts of approximately equal duration known as raashi in the zodiac. The position of the sun is determined on the basis of the zodiacal domain he is in. On a day in mid-January, the sun is said to enter a raashi known as makara and hence the name Makarasankranti. This festival which is at once a celebration of winter harvest and a worship of the sun god is observed in many parts of India with great enthusiasm. The harvesting of the winter crop is the right time to pay respect to another important factor in any successful agricultural season – the cattle. The cows and bullocks are bathed and their horns are polished and painted with bright colors. Glittering gold dusting is applied over these colors. They are decorated with flowers, garlands and bells. New ropes are used to handle them. All the cattle along with their handlers are assembled in the evening in a central place in the village or town. They are then organized into a procession led by musicians playing pipes and drums. A huge fire is built along the way at an intersection and the cattle one by one are led to jump over the fire together with the persons goading them. In this manner both man and animal symbolically come through the fire as it were, signifying a triumph. They are now ready for a new season with all the evils warded off.  

Thus man worships the animals, expresses his gratitude and demonstrates a harmony with nature. Everyone is brought into a mood of expectation, enthusiasm and gaiety. When the procession reaches its designated end and the cattle are brought home an arati is performed and they are given food to eat. Worships are offered in temples with sweet rice as prasad.

On this day in some parts of India, a mixture of sesame seeds, jaggery (brown sugar), dry coconut, and fried chaana (lentil) is offered to children when they go from one friend’s house to another to receive some toys and sweets. Ordinarily sesame is not used in festivals but only during tarpana offerings saluting departed elders when death anniversaries are performed. But an exception is made during sankranti and sesame is used because the lord of makara raashi is believed to be Shani (Saturn), son of Soorya. Legend has it that the son and father are bitter enemies. And as sesame is a favorite of Shani, its offering is to appease him and assure that the power of the Sun God is not diminished now that he is in the house of an enemy.

Soorya is one among the navgrahaas (nine planets) and is literally at the center of the cosmos and is worshipped first when navagraha aaraadhana is performed. Reference to Soorya is made in the Rigveda where he is considered as Brahma (creator) upon rising in the morning, as Vishnu (preserver) during mid-day and Rudra during setting (dissoution). Thus worship of Soorya in the Navagraha pujas is built into many rituals in Hindu theology.

So Makara Sankranti is a special day but is made even more special because it was on this day, January 12, 1863 just a few minutes after sunrise, that great rejuvenator of our faith, our spiritual hero, the future Vivekananda first drew breath when "the air above the sacred river not far from the house was reverberating with the prayers, worship and religious music of thousands of Hindu men and women.”  (See Swami Nikhilananda, Vivekananda: The Yoga and Other Works, New York: Ramakrishna-Vivekananda Center, 1953, pp1.

Our joy in celebrating this festival at the beginning of a new year is thus doubled as we pay homage to the greatest of modern Hindu saints on this day reserved for the worship of the Sun God.

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