Why Ganesh visarjan is performed? Why Lord Ganesh is immersed in water after Ganesh Utsav? Ganesh immersion, also known as Ganesh Jala nimajjan, is the most beautiful event of this festival. About the immersion reasons and factors, it is the perplexing question to answer.
There are some reasons related to both the Sanatana Hindu dharma and the environment. As per many Hindu scriptures, the clay idols of any God (we usually see the idols of Lord Ganesha and Goddess Durga) should be immersed after performing puja and worshipping for certain period.
But nowadays the idols of Plaster of Paris are also immersed in
water. We should immerse only the clay idols in water and not the idols
made of other hazardous material like POP and other harmful chemicals.
There is another version of story Ganesh immersion and Durga Visarjan.
To reserve fresh water of rainy season in ponds, lakes, tanks, and
other water bodies, we need to dig out the old clay or soil in them. To
show the accordance between environmental awareness and Hindu rituals,
Ganesh idols are prepared with clay of tanks and ponds. But why the clay
idols are immersed in the same water from where the artisans picked out
the clay? The clay idol is worshipped with turmeric and some other natural herbs
during the Ganpati Navratri. The herbal characters of these materials
help the water animals like fish, tortoise, etc to grow well.
On the first day of Ganesh Utsav festival (Ganesh Chaturthi), Ganesh idol is installed in Mandap or houses. Installation
of an idol is nothing but ‘Prana Prathista’ and ‘avahan’ of the
particular God in to that. It symbolizes that Lord Ganesh is there in
the idol during the festival and receiving our prayers, chants, and
nivedanas. Other than her mother ‘Bhu mata’ (Mother Earth – Bhudevi is
none other than Goddess Shakti), no one can bear the power and energy of Ganesha after Ganpati Navratri festival and to symbolize his udwasan (farewell) Ganesha idol is immersed in water. Thus, he goes back to his heavenly abode.
Ganesh festival is not only a Hindu ritual but also reminds us the protection of environment. As per the scriptures
and traditions only clay idols are to be worshipped and immersed in
water. Those who celebrate Ganesh festival in eco friendly manner and
those who avoid immersion of eco-harmful and eco-hazardous material in
water would be blessed with better health and better environment.
This is reply to a query posted by N V Bala – “Why Lord Ganesh is
immersed – what is the significance of lord Ganesh being immersed?
A huge Ganesh idol being transported in a truck on the eve of Ganesh Chavti in Hyderabad on Sunday. (RVK Rao/EPS)
On the occassion of this Ganesh Chathurthi, Hyderabad is competing
with Mumbai in installing a large number of Ganesh idols. Ganesh
Chaturthi pandals will be errected at more than 60,500 locations in the
city, where Ganesh idols of different sizes will be installed on Monday.
The number this year is five to ten percent more compared to 2012.
Eco-friendly clay Ganesh idols are also very popular this year.
The
main attraction of the city is naturally the Khairatabad Ganesh idol
which measuring 59-feet accompanied by a 4,200 kg laddu. Elaborating on
the special features of the huge Ganesh idol, Balkumar, joint secretary,
Khairtabad Ganesh Utsav Samithi, mentioned that this year the Ganesh
idol is titled ‘Go Naga Chathurmuka Vinayakudu’, and is four-headed. It
also has Sri Rama Pata Abhishekam on its right and Shakthi Matha’s idol
on its left.
The joint secretary mentioned that the governor of
Andhra Pradesh will be performing the first pooja followed by others. In
view of the security aspect, CCTV cameras have also been installed at
the venue. “Apart from this, there will two hundred policemen, five
circle inspectors and a thousand volunteers at the venue”, elaborated
Balkumar.
Bhagyanagar Ganesh Utsav Samithi (BGUS) informed that
the Ganesh idols will be uninstalled on September 9 and the mass
immersion will be conducted on September 18 on eve of Anantha
Chathurdasi. R Shashidhar, secretary of the Samithi, mentioned that this
year it will be the 34th Samuhika Nimajanam.
Meanwhile,
Shashidhar also said that although the government is promoting the use
of eco-friendly colours for Ganesh idols, it has failed to provide the
required materials to the idol-makers. “We requested the government for a
meeting with all Ganesh idol-makers to discuss about the supply of
eco-friendly colours. On September 4, the government said that it is not
equipped to provide the colours as it cannot produce the same”,
informed Shashidhar.
BGUS also demanded the government to stop
spreading false information regarding pollution caused by the immersion
of Ganesh idols in different lakes of the city. “Government has failed
in protecting the Hussain Sagar lake which is being polluted by the
Kukatpally Nala and several other factors,” said Shashidhar. He added
that a report by Environment Protection Training and Research Institute
(EPTRI), mentions that usage of Plaster of Paris is best in the
idol-making as it is easy to extract the idols within 48 hours.
Khairatabad Ganesh Utsava Samithi Ganapathi idol
Gonaga Chathurmukha Ganapathi is the Khairatabad Vinayaka for 2013
Vinayaka Chavithi celebrations. Khairatabad Ganesh Utsava Samithi is the
most popular Ganeshotsav Mandal in Hyderabad.
Khairatabad Ganesh Utsava Samithi is celebrating its 59th year of
Ganesh Chaturthi celebrations and to commemorate this historical event, the Mandal wanted to install 59-feet Ganesha idol. They have done it very beautifully.
The mammoth Ganapathi idol has the themes of Sri Rama Pattabhishekam
in the left side and Goddess Bhuvaneshwari Mata in the right side. Each
theme is about 20 feet.
The highlight of this Gonagar Chathurmukha Ganapathi is the 4 tonnes
Mahaladdu (4000 kgs of Tapeshwaram Laddu), prepared by a merchant in
Tapeshwaram, Coastal Andhra.
Video: 4200 kg laddu placed in Khairatabad Ganesh's hands
Kamadhenu Vinayaka is Chaitanyapuri Ganesha
2013 (Kamalanagar Manikanta Bhaktha Samajam Ganapathi). In 2013,
Vinayaka Chavithi celebrations have begun on September 9th and will end
on September 18th with Ganesh Nimajjanam.
Kamalanagar Ganapathi Nimajjanam may take place a day or couple of days after the actual Vinayaka Nimajjanam.
Since, 1986 Kamalanagar Manikanta Bhaktha Samajam is erecting Ganesh Pandal at Chaitanyapuri, Dilsukhnagar, Hyderabad. From eight years, the mandali has been erecting mammoth Ganapathi idols.
This year, Kamanalanagar Manikanta Bhakatha Samajam has erected 35-feet Kamadhenu Ganapahti. The setting of this Ganesha has a Kamadhenu of nearly 15-feet on which 20-feet Lord Ganesha is seated with Siddhi and Buddhi.
According to the organisers, the Kamadhenu Vinayaka idol sends out the message of ‘Gow Parirakshana’ (protecting cows).
72 Feet Ganapati at Durgam Cheruvu, TV9 Eco-friendly Ganesha idol
The 72 Feet Ganapati at Durgam Cheruvu is the biggest Ganesha idol in Hyderabad for Ganesh Chaturthi 2013 celebrations. TV9 is organising this Ganesha Pandal.
The mammoth Ganesha idol is made of the Clay, water colors and other eco-friendly material which will not harm the water and the environment.
TV9 is organising this eco-friendly ‘Go Green Ganesha’ pandal to promote the use and worship of Clay Ganesha idols.
Last year also, TV9 was managed to install 70-feet Ganapathi vigraham at the same place in Durgam Cheruvu.
Kaloji Foundation is organizing a meeting in remembrance of Kaloji
Narayan Rao garu on his 96th birthday today, i.e. 9/9/2010 at 6:00PM at
Warangal Public School Auditorium, Hunter Road, Warangal. This event
would have eminent speakers like Nandini Siddha Reddy Garu, Allam
Narayana Garu among others and would be presided by S.Jeevan Kumar,State
President-Human Rights Forum. There would also be a felicitation to the
renowned Telangana Gandhi Bhoopati Krishnamoorthy garu who has served
his whole life for the cause of Telangana.
Born-9 September 1914 Place-Madikonda, Warangal, Hyderabad State, India Died-13 November 2002 (aged 88), Warangal, Andhra Pradesh India Other names-Kaloji, Kalanna, Praja Kavi Known for-Political activist, Poet Spouse(s)-Rukmini Bai Kaloji Children-Ravi Kumar Kaloji
Early life:
Kaloji was born in Madikonda, a village near Warangal in Hyderabad state. His father was of a Maharastrian origin, Kaloji Ranga Rao, and mother Ramabai hailing from Karnataka.
Movements:
During his student days and later, he was deeply influenced by the
popular movements of the time like the Arya Samaj Movement, especially
the civil rights part of it, the Library Movement and the Andhra Maha
Sabha Movement. The fraternal care and affection of his elder brother
Kaloji Rameshwar Rao, a noted Urdu poet, has also played a vital role in
shaping the personality of Kaloji. Kaloji participated in Andhra
MahaSabha activities since its formation in 1934. He was also
associated with the Arya Samaj. He actively participated in the freedom
movement of the erstwhile Hyderabad State and underwent imprisonment
under the Nizam. He has also participated in various social, political
and literary activities in Andhra Pradesh.
His active involvement with the masses and their
problems and his tireless struggle for their emancipation have
naturally earned him in equal measure the love of the people and the
wrath of the powers that be. He is one of those select freedom fighters
of our country who were imprisoned by the feudal lords and the alien
rulers before the attainment of Indian Independence and by the native
leaders thereafter.
Literary works:
Kaloji is popularly known as Praja Kavi, meaning People's Poet. Among
all titles and honors he had, Praja Kavi was closest to his heart, as
it took him closer to the people. He started writing poetry right from
his early school days. He composed his first poem in 1931 while still
in his teens, reacting emotionally to the execution of Bhagat Singh and
very soon became a prominent writer and voracious reader. His writings
are varied as they are numerous. They include Na Godava, a compilation
of his poems in eight volumes, short stories and translations.
Kaloji's Na Godava is unique both in its style and content. The great
Telugu poet Sri Dasaradhi called it ' a running commentary on
contemporary history'. It is essentially the poetry of dissent and an
eloquent testimony to his concern for reform and courage to revolt. His
other notable literary works are ' Kaloji Kathalu', 'Thudi Vijayam
Manadi Jayam', 'Parthiva Vyavam' and 'Telangana Udyama Kavithalu', and
translations entitled 'Na Bharata Desha Yatra' and 'Jeevana Geetha'. He
also wrote extensively in Marathi, English, Urdu and Hindi. He also
translated many literary works from other languages to Telugu.
Political career:
He was a member of the Andhra Pradesh Legislative Council during 1960-1962 and in 1977 he unsuccessfully stood against Jalagam Vengal Rao as a candidate in the Sattupalli constituency. He was founder member for Andhra Saraswatha Parishathu
and member Andhra Pradesh Sahitya Academy. He was the president of
Telangana Rachayitala Sangham and was a Member of Glossary Committee
during the period 1957-61.
Awards and honors:
Kaloji was conferred the Padma Vibhushan,
the second highest award given by the Government of India, for his
service in the literary and social fields. He is a recipient of
Tamrapatra in 1972. He received the best translation award of the Andhra Pradesh Government for his work Jeevana Geetha
in 1968 and Burgula Ramakrishna Rao memorial first award. He was
felicitated by the Andhra Pradesh Government in 1981. He was honored
with the title 'Praja Kavi' and has been felicitated by various literary
associations of Andhra Pradesh.
In 1992, he was awarded an honorary doctorate by Kakatiya University.
Death:
Kaloji donated his body to Kakatiya Medical College after he died.
Kaloji: The man and poet who saw tomorrow
AS I think of Kaloji, memories are fresh as raw wounds and there is a
terrible sense of loss that we shall not see the likes of him again. In
spite of his unique stature, he was a product of his times, shaped and
inspired by the struggles of the period. A freedom fighter, prajakavi,
non-violent revolutionary, he towered above the others in his generation
in uncompromising honesty, fearlessness and his capacity to support
every struggle for rights and justice. Imprisoned several times, he
remained cheerful and forward-looking to the very end. His last years
were shadowed by a disillusionment with the political climate around.
Remembering
Kaloji, one thinks of his irony, his humour, his tenderness, his world
view, his choice of the popular dialect, all of which mark the unique
stamp of a man who towered above his people while he gave voice to the
essence of their hopes and dream.
He grew up in a home where four
languages were used in conversations in the family _ Telugu, Kannada,
Marathi and Urdu. Kaloji was a man of the people. He loved travelling
and mingling with people. His sharply satirical wit brought out the
social relevance of every trivial incident. His piercing eyes and
quizzical smile made him irresistible to many women. He loved good food
and wine and entertainment. But, he never hesitated a moment from
stepping out to defend human rights, lead a procession, face violence
and danger. He was sensitive and suffered deeply when he saw a hungry
child, a homeless man or woman, a youth killed in an encounter. He would
start discussing it and tears would start flowing copiously. Kaloji was
a man who was not ashamed to weep when he saw grief.
Kaloji first
came into our lives in the mid-seventies post-emergency, and had been a
part of our household ever since. How do I describe Kaloji’s influence
on me? I learnt to be uncompromising in my conduct. Talking about the
deepening division between communities he would say: “Make it a point to
drink a cup of tea with a Muslim friend once a week.“ So simple, yet
neglected.
I remember he refused to go through a security check
while visiting PV Narasimha Rao in Delhi. He said, “I’ve come to see the
man, not a minister. Tell him that Kaloji is here” and PV came running
out apologising. During his election campaign, the police would get very
upset at his referring to Vengal Rao as Vengalarayadu. They said
“Please say Garu” and he replied that he was not christened ‘Garu’, you
can call me Kaloji. And Kaloji he was. That election campaign was an
education in political principles for me. Kaloji would only talk about
what the Vengala Rao government had done, describe the encounters,
explain the civil rights that had been violated. And explain that he
stood for civil rights. Never once did he say “vote for me”. He said
“choose what you think is right”. Vengal Rao, at one meeting, mocked,
“What can that Kaloji do for you? He can drink and write poetry.”
Kaloji’s meeting followed soon after. He asked the crowd, “How many of
you drink? Raise your hands.“ Almost the entire crowd raised their
hands. Then, he said, “How many of you write poetry? Raise your hands.”
No hands went up. So Kaloji explained to them that not everyone could
write poetry after a drink.
He was one of the most democratic
tyrants I have ever met. I learnt constantly from him, marvelling at his
clarity. His uncompromising stance on questions of human rights,
communal harmony, diversity and principled opposition made him a pillar
of strength and hope to all of us who were in different movements. When
he was offered the Padma Vibhushan, an honour he richly deserved, he was
advised to refuse. He replied that if he was accepting a freedom
fighter’s pension from the government, what was the logic of rejecting
an honour that was being conferred on him. An award to which he brought
honour, grace and simplicity.
Kaloji detested idolatry. He laughed
when people fell at his feet at Yadagirigutta when he recited his
powerful political satire on Narasimhaswami because he had experienced a
vision of a God who destroyed evil. And I remember and smile when his
admirers want to put up his statues. Kaloji needs no statues. That is
the poverty of our response. Memorials excuse us from the task of
digesting his teaching and imbibing his principles. We need to read him,
recite him, criticise him, emulate him. He is the voice of Telangana
and embodies its spirit. But he will remain a stone idol if we don’t let
the essence of his principles govern our lives.
(September 9 is
the birth centenary of Kaloji Narayana Rao, who was an ardent follower
of Mahatma Gandhi and Jayaprakash Narayan and was associated with many
social and cultural movements in the state, particularly Telangana. The
popular poet passed away on November 13, 2002.)
Remembering
Kaloji
Kaloji Narayana Rao's multi-faceted traits made him an
extra-ordinary person.
Kaloji Narayana Rao, the doyen of literary, social,
and political activism for nearly two generations in the state and a
Padma Vibhushan awardee, was fondly remembered for his contribution to
civil life, participation in public life, oral leanings in literary
creation in a seminar on his life and literature held recently at
Kakatiya University, Warangal.
Rebel and a rishi
He was a rebel, a rishi, an activist, an orator, a commentator, a
chronicler, a conversationalist, reminisced the many luminary-speakers
who participated in the seminar.
The best tribute that could be paid to Kaloji, as he is popularly
known, would be to continue his legacy of protest and defiance, they
averred.
It was B. Narasinga Rao, the noted film director who described Kaloji
as a prophet and said that further research on his life and literature
would throw more light on his genius.
During his lifetime Kaloji remained a live metaphor for Warangal —
turbulent yet modest, polite but dissenting, relaxed but rebellious,
simple but suave, defiant yet sacrificing, Gandhian in lifestyle and a
socialist in outlook.
Kaloji's forefathers migrated from Maharashtra and soon they adopted
Madikonda, a village on the outskirts of Warangal as their home. Later
Warangal adopted Kaloji brothers as its illustrious sons. It is a lesson
to many that Kaloji, one of the early protagonists of separate
Telangana movement way back in the 1960s originally belonged to a
migrants' family.
Born on September 9, 1914, Kaloji completed his primary education at
Madikonda and higher education at Warangal and Hyderabad. As it
happened, Kaloji Narayana Rao overshadowed his elder brother, Kaloji
Rameshwar Rao, an advocate of repute and a noted Urdu poet who wrote
poems with the pseudonym of “Shaad.” The elder brother adopted a
protective attitude towards his younger one and instances of their
mutual affection and admiration are aplenty and stories of their bonding
are still repeatedly narrated with much relish in Warangal.
Both of them led full lives, but the younger brother became more popular because of his activism.
Kalojis' home in Nakkalagutta area of Hanamkonda remained the first
destination of any significant personality or activist from across the
state who visited Warangal. Kaloji's contribution to the world of
letters chiefly rests on his ability to combine the oral and written
traditions.
Critics have compared him with the people's poet Vemana of the 17th
century. He superimposed oral rhythms, social concern, and human rights
on his poetry so much so that many have found it difficult to categorise
his corpus of writing.
A similar problem was faced by the literary establishment in Bengal
when confronted with the creative-activist writings of Mahasveta Devi.
Who else but an unpretentious and conscientious writer would agonise as
Kaloji did in one of his most celebrated poems:
Why so many agonies in my heart?/ I cannot correct, nor can I show
the path/ I am not empowered to punish the guilty/ Nor can I come to the
rescue of the distraught. (My Protest)
The original poem in Telugu though written by Kaloji in 1942, it
provides a framework for his life, literature, and activism all through.
(The writer is Associate Professor of English, Kakatiya University, Warangal)-K. DAMODAR RAO