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He is a beggar who used to beg at Pitru Paksha festival at Banganga Mumbai he has a crooked back and is physically challenged .
He comes to beg here every year I have not been to Banganga a sacred water tank last two years of the pandemic .
I shot this feast barefeet dressed in saffron ..on the steps that lead to the tank and out on the street there are lot of beggars mother's children even a leper .
The North Indians mostly migrants from UP celebrate this feast in remembrance of their departed ancestors this is a Brahmin feast .
I come here firstly to shoot the street barbers who perform religious tonsure ...integral part of the puja and rituals and the dip and immersion of the puja items .
#pitrupaksha
Mahalaya, also known as Pitru Paksha (Sanskrit: पितृ पक्ष),
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya.
Annadaana ("Donation of food") is a central part of the rituals during these 16 days. On all these days, offerings are made to the departed, including those whose names or manner of death are not known. On these days tarpan, shraaddha and pinda daan are performed daily according to the procedures under the guidance of a priest.
Pitru Paksha
I have not shot #pitrupaksha last two years since the #pandemic .
It happens on the eve of #Durgafestival at #Banganga .
I did not even make an effort to go and shoot it .
I was invited I have had both jabs for Moharam Ashura Chehlum I did not go.
Simple reason my photography could get people of organisers into trouble I could put people at risk hurting religious sentiments as I post whatever I shoot on the internet .
So I sat at home avoided shooting a few events ..someone told me there was a kama matam I did not go did not participate.
The most important part about photography is moderation .
I don't use my cameras I only shoot the streets on my #Vivo20 .
I have finally fully recovered from #HerpesZoster I had fish that my friend's mother made specially for me today wife served me #chickenbiryani .
However after a month and a half abstinence I prefer greens .
At Pitru Paksha I miss the barbers and religious tonsure .
I will miss #DurgaPuja and #DurgaVisarjan .
I plan to go to St Peter Church to meet my #Jesuit guru #frjuan I have not seen him since the pandemic .
I would have never shot this feast at all.. as I never knew about it .. it was a picture by Ranjit Shashank of PSI ..Photographic Society Of India my camera club , many years back that got me hooked completely and I began shooting it in earnest,, I tried never to give it a miss and I think I began shooting this from 2004 or earlier ,,,
Attached to this was another ritual, I shot this barefeet and after I completed my shoot I would go to my Guru Mr KG Maheshwaris old ancestral home Maheshwari house , after washing my dirty filthy feet in his lavish garden.. and than pay my tribute to this Grand Master Yousef Karsh of India and his wife,.
Of late I have not met them for many years ,,,but we keep in touch he is not as active on the Internet .as he has not been keeping well ..Mr KG Maheshwaris is in his 90s ,,I want my grand children to be blessed by him,, so I pray everyday for his speedy recovery.
So it was with sad nostalgia I finished the shoot this year , than our bike accident at Teen Batti.. with Pratik Koli my friend and our eventually coming out unscathed ..
This picture was shot in 2011..and this ritual has all the qualities of photogenic splendor , but you should know when to stop, I came early shoot in good light and then within an hour was out,,, the silver lining is the boat shots ,, the boat guys dont take money from me because they know I love Banganga its pristine heritage as much as them.
And this a part of peaceful Uttar Pradesh , a glorious message of peace hope goodwill and captured by me a born Shia Muslim , the reason I am mentioning this is why do people hate kill murder plunder when both sides are Indians ,,, I reiterate my stand my upbringing,, and I have lived in Mumbai since I was a year old living with my parents in the slums of Kurla..
This city of Migrants gave us much, gave us even what we did not ask, it gave us hope took us from the slums to Wodehouse Road , to Breach Candy and finally to Strand Cinema ,, till I branched out on my own with my family to Bandra..
So perhaps life has come a full circle and my 50000 blogs on Hinduism as Hope and Hindutva a Message of Peace Hope Humanity is the result of my mothers teachings of living with peace with my neighbor , respecting his religion faith and Ideals,.. and this is the greatest gift of my parent that I have much before my death bequeathed to my children and their children.. and this is an Indian quality of Oneness ..
Media only writes about Muslim Hindu hate animosity but will never speak of Muslims living in peace with all community .. media has to sell and hate sells faster than love or Mutual coexistence ..before building toilets temple we have to build the broken down walls of our inner hearts where the hate of one Indian for another Indian lies ,,
I am not much of a writer I prefer a few words and I type with one finger but without my Hindu gurus , my Hindu friends and others I would have not reached this far each one picked me up when I fell.. and are still helping me to find my way home.
Thank You Ranjit Shashank.. you showed me a path.. I found my destination..
"Gurubrahma Guruvishnu Gururdevo Maheshwaraha
Guruhu sakshaat Parambrahman tasmai Shrigurave namaha"
The Guru is Brahma, Vishnu and Mahesh (Shiva); veneration to the Guru who is Parabrahman manifest
Dhyaanamoolam Gurur Moorthihi
Poojamoolam Guroh Padam
Mantramoolam Guror Vaakyam
Moksha Moolam Guru Krupa.
Meaning: The Guru's form is the best to meditate upon; the Guru's feet are the best for worship; the Guru's word is the mantra; the Guru's Grace is the root of liberation.
Guru Purnima (IAST: Guru Pūrṇimā, sanskrit: गुरु पूर्णिमा) is an Indian festival dedicated to spiritual and academic teachers. This festival traditionally celebrated by Hindus and Buddhists, to thank their teachers. It is marked by ritualistic respect to the Guru, Guru Puja. The Guru Principle is a thousand times more active on the day of Gurupournima than on any other day.[2] The word Guru is derived from two words, 'Gu' and 'Ru'. The Sanskrit root "Gu" means darkness or ignorance. "Ru" denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Gurus are believed by many to be the most necessary part of lives. On this day, disciples offer puja (worship) or pay respect to their Guru (Spiritual Guide). It falls on the day of full moon, Purnima, in the month of Ashadh (June–July) of the Shaka Samvat, Indian national calendar and Hindu calendar.[3]
In addition to having religious importance, this festival has great importance for Indian academics and scholars. Indian academics celebrate this day by thanking their teachers as well as remembering past teachers and scholars.
Traditionally the festival is celebrated by Buddhists in honor of the lord Buddha who gave His first sermon on this day at Sarnath, Uttar Pradesh, India. In the yogic tradition, the day is celebrated as the occasion when Shiva became the first Guru, as he began the transmission of yoga to the Saptarishis.[4] Many Hindus celebrate the day in honor of the great sage Vyasa, who is seen as one of the greatest gurus in ancient Hindu traditions and a symbol of the Guru-shishya tradition. Vyasa was not only believed to have been born on this day, but also to have started writing the Brahma Sutras on ashadha sudha padyami, which ends on this day. Their recitations are a dedication to him, and are organised on this day, which is also known as Vyasa Purnima.[5][6][7] The festival is common to all spiritual traditions in Hinduism, where it is an expression of gratitude toward the teacher by his/her disciple.[8] Hindu ascetics and wandering monks (sanyasis), observe this day by offering puja to the Guru, during the Chaturmas, a four-month period during the rainy season, when they choose seclusion and stay at one chosen place; some also give discourses to the local public.[9] Students of Indian classical music, which also follows the Guru shishya parampara, celebrate this holy festival around the world.
This was the day, when Krishna-Dwaipayana Vyasa – author of the Mahabharata – was born to sage Parashara and a fisherman's daughter Satyavati, thus this day is also celebrated as Vyasa Purnima.[6]Veda Vyasa, did yeoman service to the cause of Vedic studies by gathering all the Vedic hymns extant during his times, dividing them into four parts based on their use in the sacrificial rites, and teaching them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu. It was this dividing and editing that earned him the honorific "Vyasa" (vyas = to edit, to divide). "He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
Yogic Lore[edit]
In yogic lore, it is said that Guru Purnima was the day that saw the birth of the Adi Guru, or the first Guru. The story goes that over 15,000 years ago, a yogi [10] appeared in the upper regions of the Himalayas. Nobody knew what his origins were. But his presence was extraordinary, and people gathered. However, he exhibited no signs of life, but for the occasional tears of ecstasy that rolled down his face. People began to drift away, but seven men stayed on. When he opened his eyes, they pleaded with him, wanting to experience whatever was happening to him. He dismissed them, but they persevered. Finally, he gave them a simple preparatory step and closed his eyes again. The seven men began to prepare. Days rolled into weeks, weeks into months, months into years, but the yogi’s attention did not fall upon them again.
After 84 years of sadhana, on the summer solstice that marks the advent of Dakshinayana, the earth’s southern run, the yogi looked at them again. They had become shining receptacles, wonderfully receptive. He could not ignore them anymore. On the very next full moon day, the yogi turned south and sat as a guru to these seven men. The Adiyogi (the first yogi) thus became the Adi Guru. Adiyogi expounded these mechanics of life for many years. The seven disciples became celebrated as the Saptarishis and took this knowledge across the world.
Guru Purnima is held sacred in the yogic tradition because the Adiyogi opened up the possibility for a human being to evolve consciously. The seven different aspects of yoga that were put in these seven individuals became the foundation for the seven basic forms of yoga, something that has still endured.
Buddhist History[edit]
The Buddha went from Bodhgaya to Sarnath about 5 weeks after his enlightenment. Before Gautama (the Buddha-to-be) attained enlightenment, he gave up his austere penances and his friends, the Pañcavaggiya monks, left him and went to Isipatana (Sarnath). After attaining Enlightenment the Buddha, leaving Uruvela, travelled to the Isipatana to join and teach them. He went to them because, using his spiritual powers, he had seen that his five former companions would be able to understand Dharma quickly. While travelling to Sarnath, Gautama Buddha had to cross the Ganges. Having no money with which to pay the ferryman, he crossed the Ganges through the air. When King Bimbisara heard of this, he abolished the toll for ascetics. When Gautama Buddha found his five former companions, he taught them, they understood and as a result they also became enlightened. At that time the Sangha, the community of the enlightened ones, was founded. The sermon Buddha gave to the five monks was his first sermon, called the Dhammacakkappavattana Sutta. It was given on the full-moon day of Asadha. Buddha subsequently also spent his first rainy season i.e. Varsha vassa at Sarnath at the Mulagandhakuti. The Sangha had grown to 60 in number (after Yasa and his friends had become monks), and Buddha sent them out in all directions to travel alone and teach the Dharma. All 60 monks were Arahants.
Buddhists observe on this day uposatha i.e. to observe eight precepts. Vipassana meditators practice meditation on this day under the guidance of their teachers. Rainy season i.e. varsha vassa also starts with this day. During the rainy season lasting for three lunar months from July to October. During this time Buddhist monks remain in a single place, generally in their temples. In some monasteries, monks dedicate the Vassa to intensive meditation. During Vassa, many Buddhist lay people reinvigorate their spiritual training and adopt more ascetic practices, such as giving up meat, alcohol, or smoking.
A sanyasi performing Vyasa puja traditionally held on Guru Purnima day, as a part of Chaturmas rituals
The Hindu spiritual Gurus are revered on this day by a remembering their life and teachings. Vyasa Puja is held at various temples, where floral offerings and symbolic gifts are given away in his honour and that of the cosmic satguru. The festivities are usually followed by feast for the disciples, shishya, where the prasad and charnamrita literally nectar of the feet, the symbolic wash of Guru's feet, which represents his grace, kripa is distributed.[11] As a day of remembrance towards all gurus, through whom God grants the grace of knowledge (Jnana) to the disciples,[11] special recitations of the Hindu scriptures especially, the Guru Gita, a 216 verse ode to Guru, authored by the sage, Vyasa himself, are held all day; apart from singing of bhajans, hymns and organising of special kirtan session and havan at many places, where devotees from all over gather at the ashrams, matha or place where the seat of Guru, Guru Gaddi exists.[12] This day also sees the ritual of padapuja, the worships of Guru's sandals, which represent his holy feet and is seen a way of rededicating to all that a Guru stands for.[13] Disciples also recommit themselves on this day, towards following their teacher's guidance and teachings, for the coming year.[11] A mantra that is particularly used on this day is "Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara, Guru Sakshat Parabrahmah Tasmai Shree Guru Veh Namah". This day is also seen as an occasion when fellow devotees, Guru Bhai (disciple-brother), express their solidarity to one another in their spiritual journey.[14]
Observations in Nepal[edit]
In Nepal, Guru Purnima is a big day in schools. Students honor their teachers by offering delicacies, garlands, and special hats caled topi made with indigenous fabric. Students often organize fanfares in schools to appreciate the hard work done by teachers. This is taken as a great opportunity to consolidate the bond of teacher-student relationships.
Tradition in Indian Academics[edit]
Irrespective of their religions, Indian academics celebrate this day by thanking their teachers. Many schools, colleges and universities have events in which students thanks their teachers and remember past scholars. Alumni visit their teachers and present gifts as a gesture of gratitude.[15]
Jainism[edit]
According to Jain traditions, it was on this day, falling at the beginning of CHAUMASAAS" , the four month rainy season retreat, Mahavira, the 24th Tirthankara, after attaining Kaivalya, made Indrabhuti Gautam, later known as Gautam Swami, a Ganadhara, his first disciple, thus becoming a Guru himself, therefore it is observed in Jainism as Guru Purnima, and is marked special veneration to one's Gurus and teachers.[16]
Mahalaya, also known as Pitru Paksha (Sanskrit: पितृ पक्ष),
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya.
Annadaana ("Donation of food") is a central part of the rituals during these 16 days. On all these days, offerings are made to the departed, including those whose names or manner of death are not known. On these days tarpan, shraaddha and pinda daan are performed daily according to the procedures under the guidance of a priest.
photography shooting pictures
as pictures makes no sense
palming of rubbish posing as
art is sheer nonsense ,, pictures
must talk reveal heal not simply
created by heads all dense ,,
pictures must tell stories ,,
create suspense alluring
intense ,, otherwise not
'worth two pence showing
off with glitzy cameras those
fancy lens a stupid press card
pictorial pretense those hallowed
heads of camera club photographers
pompous pedantic sitting on a fence
one picture similar to another picture
same light same ambiance same
sequence ,, when will you grow up
when will you change do say
something in your defense ,,
I saw a photo judging in my camera club and though I am no more into salon or competitive photography the entries were horrendous , and I felt sorry for one of my dear friend a curator of a prestigious art gallery made to suffer this ignominy of finding a good print among all badly shot created prints ,, and if you live in a jar of a camera club .. without widening your horizon .. mind you Facebook does not widen your knowledge of photography snapshots dont take you anywhere but into the dark ages ,, my benchmark for good photography as photography has always been Flickr ,, also depends on who you are following and those who are following you ..
I am a camera club product I have nothing against camera clubs but horrendous display of bad art work.. I mean is this how you want progeny to remember you ..the same guy gets the first prize is this photography ,, are you helpless to give birth to new innovative photographers ,, you cant change ,, you were never capable of changing .. to change you must change from within,,
You must create without copying ,, and come out of the closet living with dead masters is not going to give soul or poetry to your photography ,, for once become your own master .
With malice to none .
Mahalaya, also known as Pitru Paksha (Sanskrit: पितृ पक्ष),
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya.
Annadaana ("Donation of food") is a central part of the rituals during these 16 days. On all these days, offerings are made to the departed, including those whose names or manner of death are not known. On these days tarpan, shraaddha and pinda daan are performed daily according to the procedures under the guidance of a priest.
My greatest tribute to hands working hands emotional hands is my documentary on street barbers.
The largest gathering of barbers on a single day and bald heads religious tonsure is at #PitruPaksha #Banganga.
I shoot them with dedication and intense passion.. Next documentary that made me famous on the internet is #EarCleaners of #BandraTalao
I have documented Nabi Mehboob Raju Kassim and late Chand Hussain ear cleaners
These are my most viewed videos on my YouTube channel.
Than I shot Kalaiwalas of Bandra and the use of their hands in polishing brass vessels.
Next the wood carvers of Bandra SV Road I love their workmanship and art.
The clapping hands of the beggar hijras in trains and traffic signals.
Beggars with outstretched hands.
Hands or stumps of Maria the leper Lady who begs around Bandra.
The hands of the tailor masters and their workers.
Embroiders.
I shot the hands that do Matam during Moharam hands that flagellate do Kamazani on Ashura Chehlum.
Hands of great artists like @ranjitdahiya painting the weeping walls of #ChapelRoadBandra and giving his precious time to add the same creativity to my granddaughter @NerjisAsifShakir.
She is his favourite 8 year old disciple.
For 5 long years I shot the hands of my tennis coach @MrSurendraPawar teaching tennis to 3 year olds and senior citizens like me.
As a photographer you have to pick up a subject document it. And continue telling stories through visuals.
Koli women at Bandra Bazar fish market carving slicing fish.
The dambarwalas during rains the hands of the Dabbawalas and the hands folded in prayers.
The hands of the photographer.. Holding the camera the right way is the essence of photography till the camera becomes an extension of the hands.
Hands of the tattoo artist this documentary I began with Als Tattoo studio many years back at Bandra Hill road.
The humble hands of carpenters masons and the hands of the migrants from Jharkand washing rickshahs at Linking Road for Rs 20.
I shot prolificaly tender hands of the child masseur at Ajmer massaging the rich hijras that get their salvation from these young Souls.
I am busy with a film assignment and Pitru Paksha rituals began yesterday morning 8 October ..I was in town but gave it a skip.
I will hopefully shoot it in 2019.
Most of all I missed shooting the barbers ..
This was shot in 2017
149,928 items / 1,147,339 views
the only magical
part of Indian anatomy
mystical thought provoking
super duper hit
in crowded trains
the stench more
soul saving than flit
the ubiquitous indan
armpit when it takes a shave
arms raised creative
aesthetic i for one am a great
promoter of the Indian armpit
more important than
my cobbled up words
are my street pictures
testicular tragedy
of a twit dont
ever ask me why
indians most of them
repressed regressed
hate women
but love hijras with
pendulous ass
overflowing tits
i bet you have not yet
seen the pubic hijra armpit
using tweezers they
try to give it a clean chit
to those who ride them
like asses including
the rich the dimwit
in the bombay university garden
or in some dark cessed building
one at time they admit
provided you
have that something
that will fit
a condom is also among hijras
know as a much needed
sartorial outfit
but i digress being poetic
this is my tribute
not to the hijra
but the flying fuck
of a indian arm pit
97,041 items / 590,527 views
satirizing the soul
of the quintessential
Indian man
a community close knit
on cyberspace a great hit
god gave him a clean chit
endowed him with brains
so others he could outwit
crafty as a fox
ferocious as a bandit
in the craziest outfit
speaks hinglish and sanskrit
so many qualities
you cannot omit
he has a few flaws
digging his nose
searching for gold
with determination and grit
scratching his family jewels
this kinky comic culprit
gets divine pleasure
in shaving his armpit
peeing against
the forbidden wall
if time will permit
shitting on the seaside
at juhu chowpatty
a moment
beautifully sky lit
on pristine white walls
he loves to spit
habits die hard
he will never quit
plays cricket
like an English man
but his soul
could not be colonized
by the Brit
149,808 items / 1,146,813 views
some of them may or may not
be barbers it is hard to believe
get yourself bald for a ritual
of religious tonsure
on pitru paksha day or
come to grieve
on the banks of
the banganga tank
with dry ritual leaves
prayers chants
as the pandit drones
mantras he weaves
a shining pate
bare bodied
in langots
desi briefs
the devotee
offers his ancestors
spiritual relief
hope and hindutva
a message of peace
hope harmony humanity
humility as motif
a day before
navratri memories
sweet and brief
a muslim photo
blogger captures
elusive eternity
a reluctant photo thief
not bigots
or narrow
minded
but wholesome
without scars
our parents
plant the seed
where hate has
no place ..by far
hindus muslims
at peace all
time the essence
ethos beauty
of being a
mumbaikar
on pitru paksh day
at banganga ..
ek dil do tar
na nafrat na darar
om namo narayan
om namo ashta vinayaka
ek naye kal ka intizar
sab ek na koie bhuka
na koie bimar,,
ap ka dharm ap ka karm
desh se bada koie nahi
dilon pe na koie border
na koie takrar..
hindu muslim sikh isai
dalit aur sab kaum,main
bhaichara . behad pyar
#pitrupaksha
#firozeshakir
#beggarpoet
hurried brahmin, heading for 'shraaddh rituals' on the ghat of tungabhadra river. you may call them on above number, for 'shraaddh puja'!
in the hindu religion, it is the religious ritual that one performs to pay homage to one’s ancestors, especially to one’s dead parents. conceptually, it is a way for people to express heartfelt gratitude and thanks towards their parents and ancestors, for having helped them to be what they are. it is performed on that particular lunar day when they deceased. see more details @ www.forumforhinduawakening.org/articles/id/understanding/...
see my favourite SIGNs set @ www.flickr.com/photos/nevilzaveri/sets/72157603967852231/
cleansing
the waters
adding hope
within the
twinkling
of an eye
dharma
karma
banganga
a virtual
paradise
the north
indian
diaspora
paying
tribute
to dead
ancestors
collective
calm
implies
raste par
khade
garam
garam
chai
religious
tonsure
naye naye
nai..is avsar
par
hoti hai
sab ki kamai
prayers
giving alms
to beggars
buying beads
sweets pickle
a hurried thought
jaldi kam par
pahunchna hai
bhai..the
peaceful bhaiyyas
of mumbai
all bald proud
mumbai is richer
in emotions
than dubai
why why
did the powers
to be wanted
mumbai to become
another shanghai
we are happy with
our patils chavans
who wants chou en lai
if only law order
rapes murders
instead of
bar dancers
were kerbed
better governance
a human healing touch
than out city
would never cry
happy kolis
bombil pomfret
doma and surmai
head held high
hindu muslim
dalit parsi jain
sikh isai
#beggarpoet
#firozeshakir
#pitrupaksha
Mahalaya, also known as Pitru Paksha (Sanskrit: पितृ पक्ष),
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya.
Annadaana ("Donation of food") is a central part of the rituals during these 16 days. On all these days, offerings are made to the departed, including those whose names or manner of death are not known. On these days tarpan, shraaddha and pinda daan are performed daily according to the procedures under the guidance of a priest.
149,927 items / 1,147,299 views
who really
cares a fuck
what you do
your riches
your mansion
your sports car
your ego
your mistress
from peru
newly rich
getting richer
rich man
fuck you
a poor indian
is an indian too
happier than you
rising reliance energy
power bills unlike you
more mouths to feed
its true but i like my india
that the common wealth
you screw 77000 bucks
down a stadium drain
a tumbling bridge
nothing new
my wife for kerosene
stands in an unending queue
i feel like committing suicide
when the bank goonda
knocks at my door
when the home loan
payment is due
the new breed of
mother india
moneylenders
HSGREASY
Standard Shattered
more blood sucking
motley crew
to destroy the
middle class
is the new mantra
of rags to riches mantri
with their power gurus
if you dont pay
your reliance bill
they disappear
with your fuse
newspapers in india
is nothing but only bad news
electronic media
has only one agenda
divide and rule
the muslim and the hindu
a mandir and masjid
the only terrorizing
issue so
the fucked soul
of humanity
watches colors
of big boss
who gets evicted
in varying hues
veena malikji
begum nawazish ali
get more publicity
here in india
than the man
sleeping on the road
outside bhabha hospital
waiting for a bed
slowly dying
of dengue
malaria jaundice
swine flu
on mr amitabh bachchan's birthday a poetic present to him for making others crorepatis unlike you angry young man one among few...bollywoods most wanted Twitterati tweeting his heart soul to the milieu..
Why is it raining heavily outside today .. fuck I have no clue..
Shot this morning ..
I left my house around 6.45 am to shoot this auspicious event celebrated at Banganga Walkeshwar by the Hindu migrants from Uttar Pradesh.
I have been documenting this event the religious tonsure the Puja and the dip for last 20 years now.
I am perhaps the only Muslim shooting this event and promoting Hinduism as a message of Universal Peace.
Please like and subscribe to my YouTube channel.
#PitruPaksha
#Banganga
#FirozeShakir
Please note this poem is a satire ..that I have knit
indians
love to scratch
their private parts
dig their nose
eat pan love
to spit but
in train travel
what remains
forever is
the musky
fragrance
of the quintessential
indian armpit
indians love
to pee standing
'against
facebook like
walls indians
show their
attitude through
their naked
posteriors
on the streets
beaches
street corners
publicly
on the soul
of ignominy
they love to shit
but in spite
of all civic
shortcomings
indians uneducated
angootha chap
become millionaires
to wit ..political czars
every bit ...
sucking the blood
of the common man
like bed bugs
they wont die
even with FLIT
or HIT
#armpit
#barbers
#pitrupaksha
#firozeshakir
#beggarpoet
When or why I started shooting street barbers I dont recollect but Barberism Barbers Religious Tonsure Mundan is a prolific documentary shot by me housed at Flickr .
But there is a incident that pushed me into shooting Religious Tonsure I met a young couple from Andhra they were deeply in love and their parents were not happy they went through hell they came to Haji Malang invoke the Holy Saint if their marriage happened they would give their hair as their homage and the Saint answered their prayers so instead of going for a Honeymoon they came to a street salon and were having their heads shaved I was not into videos those early days so I shot their pictures , the lady was very beautiful and I saw her evolving in front of my eyes as her strands fell at my feet,,both were in spiritual bliss both staunch Hindus .
The guy told me his Love story and today after almost 10 years I am absolving myself for having kept it close to my heart..so I began shooting barbers my granddaughters Marziya Nerjis Mundan Akika .
I shot several street barber stories I shot faceless Billu Badshahs ..I shot barbers in Lucknow Hyderabad Delhi Latur ..it was not a obsession but I wanted to tell their stories and barbers have Shifa holistic healing hands hey touch and bless you ..
I shot barbers on the banks of Ganges Allahabad Maha Kumbh Nasikh Kumbh Ujjain Kumbh.
But the guys that really contributed to my barber documentary were the street barbers of Lal Mitti Bandra Reclamation ..Hindu guys from UP and Jharkhand .
Mostly the street barbers or even barbers runnning street stalls are Muslims most come from Badayoun..and other north Indian cities .
I was close to a Kashmiri barber too,
But Pitru Paksha pushed me completely into shooting street barbers as here on on this auspicious day I could shoot hordes of barbers at Banganga that became a Planet of Bald Heads .
I have been shooting the street barbers on Pitru Paksha for several years I must be the only photographer shooting them barefeet ,..but it was the first time I shot them in the rains and there used to be a few Muslim barbers from Bandra that joined this bandwagon but I did not see them.
As my thread of life that goes beyond just poetry passion and pathos it is bound to Hindu Muslim amity at all costs this is the essence core of my photography and its Indianness ..
Similarly I shot the Muslim kite makers all Muslim that makes kites and Hindus joyously fly them in Mumbai during Makar Sankranti.
There are a lot of stories waiting to be shot all you need is a mobile phone and effort to tell it through your narrative ,,,I think what is essential and fuck blogging is Original Content I would smash my camera move out of picture taking if I had to copy paste another mans picture or his story and I think Facebook LIKE and Twitter FAVORITE s so degenerating fucking juvenile .
But more than Flickr it was Twitter that contributed to my fragmented creativity I had locked up Facebook for personal reasons and the entire Chadiyan my walking trip with the Malangs from Delhi to Ajmer 550 km in 13 days I documented via Twitter .
So though I have taken a sabbatical and also sent a direct message to Mr Jack Dorsey about Twitter a forum of peace I joined in 2008 inspired by Biz Stone the guy who baptized me as a Blogger has now become diabolically a House of Hate .
I have 230000 tweets all photo related.
I moved out of all Blogging forums ,,it is just Flickr You Tube Blogspot ...Blogspot is my graveyard of over 5 blogs ,,,
Th only way of becoming a good photographer is shooting pictures as stories ,, pictures as pictures is is the distance from asshole to eternity ..
Merci
en.wikipedia.org/wiki/Pitru_Paksha
Pitru Paksha (Sanskrit: पितृ पक्ष), also spelt as Pitr paksha or Pitri paksha, (literally "fortnight of the ancestors") is a 16-lunar day period when Hindus pay homage to their ancestors (Pitrs), especially by food offerings. This death rite is known as Shraddha or tarpan and is considered as an inauspicious ceremony. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September-October), beginning with the full moon day (Purnima) that occurs immediately after Ganesh festival and ending with the new moon day known as Sarvapitri amavasya or Mahalaya amavasya. In North India and Nepal, this period corresponds to the dark fortnight of the month Ashwin, instead of Bhadrapada.[1]
The period is also known as Sola Shraddha ("sixteen shraddhas"), Kanagat, Jitiya, Mahalaya and Apara paksha.[2][3][4]
According to Hindu mythology, the souls of three preceding generations of one's ancestor reside in Pitru-loka, a realm between heaven and earth - governed by Yama, the god of death - who takes the soul of a dying man from earth to Pitru-loka. When a person of the next generation dies, the first generation shifts to heaven and unites with God and are thus not given Shraddha offerings. Thus, only the three generations in Pitru-loka are given Shraddha rites, in which Yama plays a significant role.[5] According to the sacred Hindu epics (Itihasa), at the beginning of Pitru Paksha, the sun enters the zodiac sign Virgo (Kanya) and at this time, it is the believed that the spirits leave Pitru-loka and reside in their descendants' homes a month until the sun enters the next zodiac Scorpio (Vrichchhika) - the next full moon. Hindus are expected to propitiate the ancestors in the first half - the dark fortnight.[3][6]
When the legendary donor Karna died in the epic Mahabharata war, his soul transcended to heaven where he was offered gold and jewels as food, but Karna needed real food to eat in heaven. He asked the lord of heaven, Indra the reason for serving gold as food. Indra said that Karna had donated gold all his life, and never donated food to his ancestors in Shraddha. Karna replied since he was unaware of his ancestors, he never donated anything in their memory. Karna was allowed to return to earth for a 16-day period, when he performed Shraddha and donated food and water in their memory. This period is now known as Pitru Paksha.[7][8]
[edit] Importance
Shraddha by a son in Pitru Paksha is considered a must for the ancestor soul to attain heaven. In this context, the scripture Garuda Purana says "there is no salvation for a man without a son".[5] The scriptures preach that a householder propitiate ancestors (Pitris) along with the gods (devas), ghosts (bhutas) and guests.[2] The scripture Markandeya Purana says if the ancestors are happy with the shraddhas, they will bestow upon the performer health, wealth, knowledge and longevity and ultimately heaven and salvation (moksha).[3]
Shraddha performed on Sarvapitri amavasya can also compensate for a forgotten or neglected annual shraddha ceremony, to be held on death anniversary of the deceased. According to Sharma, the ceremony is central to the concept of lineages. Shraddha involves oblations to three preceding generations, by reciting their names as well as to the mythical lineage ancestor (gotra), thus a person in his life gets to know the names of six generations in his life: three precding generation, his own and two succeeding generations - his sons and grandsons.[2] Usha Menon presents a similar idea: pitru paksha emphasizes the fact that the ancestors and the current generation and their next unborn generation are connected with blood ties. The current generation repays their debt to the ancestors in pitru paksha. This debt is considered of utmost importance along with a person's debt to his gurus and his parents.[9]
[edit] Rules of shraddha
[edit] When and where
Shraddha is performed on the specific lunar day in Pitru Paksha, when the ancestor (usually parents or paternal grandparents) was deceased. There are exceptions to the lunar day rule, special days are allotted for people who died by a particular death or their status before death:[3][5]
* Chautha Bharani and Bharani Panchami - the fourth and fifth lunar day respectively - is allocated for people deceased in the past year.
* Avidhava navami ("Unwidowed ninth") - the ninth lunar day is for married women, who died before their husband. Widowers invite Brahmin women as guests for their wife's shraddha.
* The twelfth lunar day for children and ascetics, who had renounced the worldly pleasures
* Ghata chaturdashi or Ghayala chaturdashi - the fourteenth for people killed by arms, in a war or suffered a violet death
* Sarvapitri amavasya - ("all father's new moon day") is meant for all ancestors, irrespective the lunar day they died. It is the most important day of the Pitru Paksha and those who forgotten to perform shraddha, can do so on this day. The shraddha done on this day is considered as fruitful as one done in the holy city of Gaya.[3]
* Matamaha ("Mother's father") or Dauhitra ("Daughter's son"): It is the first day of the month of Ashwin and beginning of the bright fortnight. It is assigned for shraddha of the maternal grandfather by the grandson.
The ritual is also held on the death anniversary of the ancestor. The shraddha is performed only at noon, usually on bank of a river or lake or at one's own house.[5] Families may also journey pilgrimage places like Varanasi and Gaya to perform Shraddha. Gaya considered sacred to perform shraddhas, holds a fair in Pitru Paksha.[10][3][4]
[edit] Who and for whom
Shraddha has to performed by the son (usually the eldest son) or male relative for paternal section family, limited to preceding three generations, however on Sarvapitri amavasya or matamaha, the daughter's son can offer Shraddha for his maternal side of the family if a male heir is absent in his mother's family.[5][3] Some castes only perform the shraddha for one generation.[3] The male who would perform the rite, should have undergone the sacred thread ceremony. Since the ceremony is considered inauspicious, in the royal family of Kutch, the king or heirs of the throne are prohibited to conduct Shraddha.[5]
[edit] Food
The food offering to the ancestors is usually cooked in silver or copper vessels. It is usaully on a banana leaf or cups made of dried leaves. The food must include rice Kheer - a sweet made of rice and milk, lapsi - a sweet porridge made of wheat grains, rice, dal - lentils and the vegetable of spring bean (guar) and yellow gourd (pumpkin).[5]
[edit] Rites of shraddha
The male who performs the shraddha, should be purified by a bath and is excepted to wear a dhoti. He wears a ring of darbha grass, in which the ancestors are invoked to reside. The shraddha usually is performed bare chested, as the position of the sacred thread worn as the person has to be changed a number of times in the ceremony. The shraddha involves pinda-daan - offering of pindas (cooked rice and barley flour balls mixed with ghee and black sesame seeds) with the release of water from the hand - to the ancestors. It is followed by the worship of gods Vishnu in form of the darbha grass, a gold image or Shaligram stone and Yama. This is followed by offering the food, specially cooked for the ceremony, on the roof. The offering is considered as accepted if a crow arrives and eats the food. The crow is considered a messenger of Yama or the spirit of the ancestors.[3] A cow and a dog is also fed. Brahmin priests are offered food and then after the ancestors (crow) and the Brahmins have eaten, the family members have lunch.[5]
[edit] Mahalaya
Mahalaya marks the formal beginning of the Durga Puja festival
Mahalaya (Bengali: মহালয়া), is the last day of the previous fortnight Pitri Pokkho (Bengali: পিতৃ পক্ষ, ‘Fortnight of the Forefathers’, the day is marked by recitation of Devi Mahatmyam (Chandi Path), and signifies the beginning of Durga Puja festivities. Bengalis traditionally wake up at 4 in the morning on Mahalaya day to listen to Mahisasura Mardini in the enchanting voice of the late Birendra Krishna Bhadra and the late Pankaj Kumar Mullick on All India Radio as they recite hymns from the scriptures from the Devi Mahatmyam or Chandi. [8][11]
[edit] Other practices
Some families also conduct ritual recitals of scriptures like the Bhagavat Purana and the Bhagavad Gita.[5][12] Some families also perform charity in name of the deceased, give gifts to Brahmin priests or pay Brahmins to recite prayers for the ancestor's well-being.[12]
Pitru Paksha is a period of 16 days that is dedicated to the ancestors. Donations are made during this time to pay homage to one's forefathers and gratify their souls.
It is believed that it is during this 16 days period that one's ancestors come down to earth to bless their kin. Tarpan, Shraddha and Pind Daan are performed in order to please them. Performing these rituals is also important because it helps one's ancestors cross over to their fated realms
248,114 items / 2,054,514 views
From Wikipedia, the free encyclopedia
Pitru Paksha (Sanskrit: पितृ पक्ष), also spelt as Pitr paksha or Pitri paksha, (literally "fortnight of the ancestors") is a 16–lunar day period when Hindus pay homage to their ancestors (Pitrs), especially through food offerings. The period is also known as Pitru Pakshya, Pitri Pokkho, Sola Shraddha ("sixteen shraddhas"), Kanagat, Jitiya, Mahalaya Paksha and Apara paksha.[1][2][3]
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya. In North India and Nepal, this period corresponds to the dark fortnight of the month Ashvin, instead of Bhadrapada.
According to Hindu mythology, the souls of three preceding generations of one's ancestor reside in Pitru–loka, a realm between heaven and earth. This realm is governed by Yama, the god of death, who takes the soul of a dying man from earth to Pitru–loka. When a person of the next generation dies, the first generation shifts to heaven and unites with God, so Shraddha offerings are not given. Thus, only the three generations in Pitru–loka are given Shraddha rites, in which Yama plays a significant role.[4] According to the sacred Hindu epics (Itihasa), at the beginning of Pitru Paksha, the sun enters the zodiac sign of Virgo (Kanya). Coinciding with this moment, it is believed that the spirits leave Pitru–loka and reside in their descendants' homes for a month until the sun enters the next zodiac—Scorpio (Vrichchhika)—and there is a full moon. Hindus are expected to propitiate the ancestors in the first half, during the dark fortnight.[2][5]
When the legendary donor Karna died in the epic Mahabharata war, his soul transcended to heaven, where he was offered gold and jewels as food. However, Karna needed real food to eat and asked Indra, the lord of heaven, the reason for serving gold as food. Indra told Karna that he had donated gold all his life, but had never donated food to his ancestors in Shraddha. Karna said that since he was unaware of his ancestors, he never donated anything in their memory. To make amends, Karna was permitted to return to earth for a 15–day period, so that he could perform Shraddha and donate food and water in their memory. This period is now known as Pitru Paksha.[6] In some legends, Yama replaces Indra.[7]
[edit]Importance
Annadaana or giving food to the hungry is a central part of the rituals during these 16 days. On all these days, offerings are made to the departed, including those whose names or manner of death are not known. On these days tarpan, shraaddha and pinda daan are performed daily according to the procedures under the guidance of a priest. Although these rites are to be carried out daily in this fortnight, it is considered that to perform them on the last day i.e. on Mahalaya Amavasya or Sarva Pitru Amavasya is extremely important and sacred. The performance of Shraddha by a son during Pitru Paksha is regarded as a compulsory by Hindus, to ensure that the soul of the ancestor goes to heaven. In this context, the scripture Garuda Purana says, "there is no salvation for a man without a son".[4] The scriptures preach that a householder should propitiate ancestors (Pitris), along with the gods (devas), ghosts (bhutas) and guests.[1] The scripture Markandeya Purana says that if the ancestors are content with the shraddhas, they will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha) upon the performer.[2]
The performance of Sarvapitri amavasya rites can also compensate a forgotten or neglected annual shraddha ceremony, which should ideally coincide with the death anniversary of the deceased. According to Sharma, the ceremony is central to the concept of lineages. Shraddha involves oblations to three preceding generations—by reciting their names—as well as to the mythical lineage ancestor (gotra). A person thus gets to know the names of six generations (three preceding generation, his own and two succeeding generations—his sons and grandsons) in his life, reaffirming lineage ties.[1] Anthropologist Usha Menon of Drexel University presents a similar idea—that Pitru Paksha emphasises the fact that the ancestors and the current generation and their next unborn generation are connected by blood ties. The current generation repays their debt to the ancestors in the Pitru Paksha. This debt is considered of utmost importance along with a person's debt to his gurus and his parents.[8]
[edit]Rules of Shradh
[edit]When and where
The shraddha is performed on the specific lunar day during the Pitru Paksha, when the ancestor—usually a parent or paternal grandparent—died. There are exceptions to the lunar day rule; special days are allotted for people who died in a particular manner or had a certain status in life. Chautha Bharani and Bharani Panchami, the fourth and fifth lunar day respectively, are allocated for people deceased in the past year. Avidhava navami ("Unwidowed ninth"), the ninth lunar day, is for married women who died before their husband. Widowers invite Brahmin women as guests for their wife's shraddha. The twelfth lunar day is for children and ascetics who had renounced the worldly pleasures. The fourteenth day is known as Ghata chaturdashi or Ghayala chaturdashi, and is reserved for those people killed by arms, in war or suffered a violent death.[2][4]
Sarvapitri amavasya ("all fathers' new moon day") is intended for all ancestors, irrespective of the lunar day they died. It is the most important day of the Pitru Paksha.[2][4] Those who have forgotten to perform shraddha can do so on this day. A shraddha ritual performed on this day is considered as fruitful as one conducted in the holy city of Gaya, which is seen as a special place to perform the rite, and hosts a fair during the Pitru Paksha period.[3] In Bengal, Mahalaya (Bengali: মহালয়া) marks the beginning of Durga Puja festivities. Mahalaya is the day when the goddess Durga is believed to have descended to Earth. Bengali people traditionally wake up early in the morning on Mahalaya to recite hymns from the Devi Mahatmyam (Chandi) scripture. Offerings to the ancestors are made in homes and at puja mandaps (temporary shrines).[9][10] Matamaha ("Mother's father") or Dauhitra ("Daughter's son") also marks the first day of the month of Ashvin and beginning of the bright fortnight. It is assigned for the grandson of the deceased maternal grandfather.[2][4]
The ritual is also held on the death anniversary of the ancestor. The shraddha is performed only at noon, usually on the bank of a river or lake or at one's own house.[4] Families may also make a pilgrimage to places like Varanasi and Gaya to perform Shraddha.[2][3][11]
[edit]Who and for whom
It is essential that Shraddha is performed by the son—usually the eldest—or male relative of the paternal branch of the family, limited to the preceding three generations. However, on Sarvapitri amavasya or matamaha, the daughter's son can offer Shraddha for the maternal side of his family if a male heir is absent in his mother's family.[2][4] Some castes only perform the shraddha for one generation.[2] Prior to performing the rite, the male should have experienced a sacred thread ceremony. Since the ceremony is considered inauspicious due to its association with death, the royal family of Kutch, the king or heirs of the throne are prohibited from conducting Shraddha.[4]
[edit]Food
The food offerings made to the ancestors are usually cooked in silver or copper vessels and typically placed on a banana leaf or cups made of dried leaves. The food must include Kheer (a type of sweet rice and milk), lapsi (a sweet porridge made of wheat grains), rice, dal (lentils), the vegetable of spring bean (guar) and a yellow gourd (pumpkin).[4]
[edit]Rites of shraddha
The male who performs the shraddha should take a purifying bath beforehand and is expected to wear a dhoti. He wears a ring of kush grass. Then the ancestors are invoked to reside in the ring. The shraddha is usually performed bare-chested, as the position of the sacred thread worn by him needs to be changed multiple times during the ceremony. The shraddha involves pinda-daan, which is an offering to the ancestors of pindas (cooked rice and barley flour balls mixed with ghee and black sesame seeds), accompanying the release of water from the hand. It is followed by the worship of Vishnu in form of the darbha grass, a gold image or Shaligram stone and Yama. The food offering is then made, cooked especially for the ceremony on the roof. The offering is considered to be accepted if a crow arrives and devours the food; the bird is believed to be a messenger from Yama or the spirit of the ancestors.[2] A cow and a dog are also fed, and Brahmin priests are also offered food. Once the ancestors (crow) and Brahmins have eaten, the family members can begin lunch.[4]
[edit]Other practices
Some families also conduct ritual recitals of scriptures such the Bhagavata Purana and the Bhagavad Gita.[4][12] Others may be charitable and present gifts to the priests or pay them to recite prayers for the ancestor's well-being.[12]
a poetic
thought to
wit ..the
barber shaves
it .. while the
gentleman sits
the indian
armpit a classic
piece of art
every bit a hit
it is only when '
it gets angry
in a crowded
local train
it lets off
flit ,,,to
attack
indiscriminately
local suburban twits
all of Arabia can
never compare
to the aromatic
fragrance to
its credit
a power
india made
kinetic
it emits
other
neighboring
countries
tried to copy
the patent
of the indian
armpit what
they invented
was a disaster
counterfeit
even non state
actors come
to steal this
power of the
indian armpit
posing as
terrorists
bloody
hypocrites
#pitrupaksha
#firozeshakir
#beggarpoet
The road from Walkeshwar moving towards the narrow path of Banganga Tank becomes an open air barbers haunt , a winding line of saloons on the roadside.
The guy who used to sell peanut and gram at Dadar Chowpatty today wields a razor , he has become a barber to fill in a demand here on Pitru Paksh day, when on a day before Navratra the Bhaiyya population of Mumbai, or North Indians as they are politically called, or UP migrant comes here to appease the soul of his ancestors and pay tribute to their memories with religious tonsure.
I have a set on Flickr Barber Shots , and another one called Religious tonsure , my tryst with tonsure began at Haji Malang.
The guys who have their head , and face shaved including their armpits , sit on the rad for this ritual, the barbers charge over Rs 101 or more depending on the Bakra..or sacrificial lamb.
On the way ahead there is a salon that does brisk business with two chairs , he charges a bit more for the hygienic conditions, but honestly where spirituality is concerned there is no fear of hygiene .. God takes care of it all.
God is the greatest healer of anything done in his name , I cut my head with a sword during Ashura Moharam, I am a insulin dependent diabetic , I bleed profusely but my head heals in a day or two.The same thing with piercing 18 feet roads through the cheeks at the Maryamma Tamil feast or walking on fire.. This happens only in India.
Most of the barbers kept shouting at me Bam Bam Bhole Nath because of my Tiger print , turban and saffron attire ..I was barefeet too that added to the charisma of my persona .
I missed this event for about a few years and I shot a 3 GB card , I could have gone on , but I was tired , dehydrated and it was my 27 fast of Ramzan.
There were a few photographers around , but that is because I was here to catch the early morning light, I left the place by 9 am..
My Guru Shreekanth Malushte came in later I missed him..
There were roadside vendors selling pickles , sweets , religious beads etc..
There were several known faces of the Pujaris and thread sellers , most of them remembered me from my earlier trip.
I also told you in the Introduction about a Muslim bearded man who had come to give company to his Hindu friend performing the Puja on the banks.The Muslim man was fasting like me and had kept awake for the Badi Rat the night before , but he was happy for his friend , both were from Andheri Millat Nagar.
So this is the canvas of secularism, fraternity that one finds in a mixed cauldron of Amchi Mumbai.. promoting tolerance and mutual existence..devoid of hate for the other mans ritual or culture..
Ramzan Navratra Mount Marys feast all going hand in hand and law and order brilliantly taken care by the officers and cadres of the Mumbai Police..Indias No1.
I have never seen a passionate dedicated photographer like late Mr KG Maheshwari ji I shared some rare unique memories with him he was a man who loved poetry loved Keats and I was a slam street poet .. my genre was street photography he genre was pure pristine Fine Art photography.
He was a veteran and a stalwart of his time he could talk to you on any subject and keep you engrossed with anecdotes of th past.
He was married to the scion of the Birlas but kept that part of his life private and low profile ,, but I went with him to the exhibition of his brother in law Mr B K Birla a photographer too at Century Bazar.
We both were totally from two different world his was cultured I had my family roots in the putrid slums of Kurla next to a Hindu crematorium..but I was a self made person I was educated not much but erudite in classic literature and poetry .
Mr KG Maheshwariji knew I did not like studio arc lights so he put me in front of the camera I became his model he was assisted by late Prof BW Jatkar sab,
We had some great times the three of us he felt sad when I opted out of salon photography competition ,, leaving both him and Jatkar sab to do my own field of religious photography .
And one day in 2005 I gave up analogue photography I learnt digital enhancement photography joined Buzznet Wordpress Blogspot I became a blogger moved out of camera clubs ,, but we kept in touch despite his failing health .
It was a big blow for both of us when Prof BW Jatkar met with an accident and passed away ...
So now it was just the two of us carrying the Urn of Jatkarjis memory .
Than finally the curtain came down Maheshwariji left his earthly abode ...
Leaving me an orphan photographer I had lost both my lifes Light and Shade ,
I am waiting at the bus stop of life ,,,lonely and weary the camera has become crucifix .. of a long wait ..
206,454 items / 1,688,061 views
1. Introduction
The dark fortnight in the Hindu lunar month of Bhadrapad is called 'Pitru fortnight' (Pitru paksha or Mahalay paksha). This fortnight is very dear to the departed ancestors souls. If Mahalay Shrāddha is performed for the departed ancestors souls during this fortnight, they remain satisfied for the entire year.
Below we see an explanation from a holy text about the ritual of Shrāddha.
श्राद्धं कन्यागते भानौ यो न कुर्याद् गृहाश्रमी ।
धनं पुत्राः कुततस्य पितृकोपाग्निपीडनात् ।।
यावच्च कन्यातुलयोः क्रमादास्ते दिवाकरः ।
शून्यं प्रेतपुरं तावद् यावद् वृश्चिकदर्शनम् ।।
Meaning: The householder who does not perform Shrāddha during the period when the Sun is in Virgo, how will he earn money and be gifted with children as he would have enraged the deceased ancestors souls? Additionally, the abode for deceased ancestors souls remains vacant till the Sun moves from Virgo and Libra onto Scorpio.
The abode for deceased ancestors souls remaining vacant during this period implies that the deceased ancestors souls come closer to their descendants for blessing them and if Shrāddha is not performed, they curse their descendants and return. Due to this it is important to perform Shrāddha during this period.
2. The purpose of performing Shrāddha
The ritual of Shrāddha helps departed ancestors who are in the nether region (Pitru-lok), to go forward to higher sub-planes.
Departed ancestors who have not been liberated due to their unfulfilled desires and are stuck in the lower sub-planes in nether region, cannot elevate themselves to higher sub-planes. The ritual of Shrāddha (Shrāddha vidhi) fulfils their desires and aspirations.
Shrāddha ritual (vidhi) liberates departed ancestors who have become ghosts due to their evil deeds.
3. Importance of the ritual of Shrāddha
'It is equally important to repay the debt of ancestors along with debt of God, sages and society (dev-runa, rushi-runa and samaj-runa), . To show respect for our ancestors, it is the obligation and duty of the living family member to donate in the name of their ancestors and perform deeds which would please them. Performing Shrāddha is part of following our Dharma', advises an ancient scripture.
An ancestor's soul is pleased and content only after receiving pinda and water from the son. In relation to this, the following verse from the holy text Mahabharat describes 'who qualifies to be called a son':
Meaning: The son protects his ancestors souls from the Hell called 'Punn'. Therefore Lord Brahma Himself named such a son 'Putra'.
As per the above verse, to enable the deceased ancestors to progress to a higher sub-plane, to relieve them from experiencing severe and everlasting distress and to initiate them to bestow grace on their descendants, every son should perform the ritual of Shrāddha. It is clear that this is an obligation and duty on part of all those who call themselves sons.
इ. देवपितृकार्याभ्यां न प्रमदितव्यम । - Taittiriya Upanishad 1.11
Meaning: One should not commit mistakes in any task performed towards God or ancestors souls. Also one should not avoid these rituals.
The following verse, from the holy text Geeta, is insightful in regards to people who do not perform Shrāddha.
Meaning: Departed ancestors of the people who do not perform ancestral rituals like pinda Shrāddha and offering water, etc., have to reside in the Hell (narak) region. This results in the stagnation in the spiritual progress of the descendants.
Sage Sumantu has said,
Meaning: Nothing is as superior as the ritual of Shrāddha. Therefore, a judicious person should never abstain from performing Shrāddha.
Brahmavaivarta Puran says, 'Activities related to deceased ancestors are more important than those related to God.' Therefore every sacred ceremony begins with Nandi Shrāddha.
If the soul of a deceased person wishes that 'someone should perform Shrāddha for him' and if this does not get fulfilled from the expected descendant, then the soul becomes unhappy. Such a soul can transform into an evil spirit (a type of negative energy) and cause distress to its relatives for not performing the ritual of Shrāddha.
Some people feel that Shrāddha is meaningless and that nobody should perform Shrāddha for him after his death. But after death because Shrāddha has not been performed, he experiences that he is trapped and he cannot convey this feeling to anyone. He could become unhappy because of his wishes remaining unfulfilled. Taking this point into consideration, it is absolutely necessary to perform Shrāddha for every deceased person.
By performing ritual of Shrāddha for a deceased person, the give-and-take account with that person gets nullified, For example, if we owe something to a person and he dies before we could repay him, then by the virtue of performing Shrāddha, the loan can be repaid.
In the current age people do not perform rituals like Shrāddha or do spiritual practice the way it used to be done earlier. Therefore most of the people experience distress due to unsatisfied ancestors souls. Only the spiritually evolved (saints), can tell us if we are suffering due to distress caused by ancestors souls or if we might face such distress in future.
If it is not possible to take guidance from a spiritually evolved person then the following problems can be assumed to be caused by ancestors souls - regular conflicts amongst the family members, unable to get along with each other, unemployment, unable to save any money, serious illness, unable to get married in spite of favourable conditions, unable to get along with the spouse after marriage, unable to conceive, abortion, giving birth to a physically or mentally handicapped child and developing addictions. By performing Shrāddha one gets relieved from the distress caused by the departed ancestors as they get satisfied, and if they are trapped in a particular region, they get momentum to progress to higher sub-planes and in turn the descendants are able to obtain their blessings.
4. Necessity of the ritual of Shrāddha
When Shrāddha is performed and food is offered on the Hindu lunar death anniversary (tithi) of the departed ancestor, the offering is sufficient for the subtle body for the entire year.
As long as the ancestors have desires and aspirations, they expect their descendants to offer food to them on that day. By performing Shrāddha not only their desires are fulfilled, but they also get energy to move ahead in their after-death life. Even if one of the desires of our ancestors is very strong, the energy received through Shrāddha can be utilised for fulfilling that desire and it can help them to move ahead in their after-death life.
Thus if Shrāddha is performed regularly, then gradually the desires start reducing and this way they gain momentum in their after-death life. According to ancient science, it is advised to express gratitude towards our ancestors and perform Shrāddha every year as long as we are alive.
4.1 Reasons for performing rituals like Shrāddha Paksha for spiritually evolved ancestors
Very few people are doing spiritual practice (sadhana) in the current times (Kaliyug) as the environment is spiritually impure (raja-tama predominant). Thus the embodied soul (jiva) with unfulfilled desires cannot move ahead in the after-death life. Also the spiritual strength of the embodied soul (jiva) is very less thus it keeps on struggling against distress.Therefore, if the ritual of Shrāddha is not performed, then the embodied soul (jiva) cannot move ahead in their after-death life.
A point to note is that even if the ritual of Shrāddha is performed at some holy place (pilgrimage), only those ancestors whose time to get liberated has come, get liberated. Hence we should perform this ritual every year for other ancestors who are yet to reach that level.
We should perform this ritual even for ancestors who are spiritually evolved as it is mentioned in our ancient scriptures and to set an example in society that it is more important to follow Dharma rather than having a higher spiritual level. There is no one in society anyway, who can tell us the spiritual level of our ancestors.
A few saints themselves perform puja (ritualistic worship) of God, in front of society, in order to set an example. Whereas in reality there is no need for them to perform puja in the gross. This is a similar example.
5. Historical details of the ritual of Shrāddha
The original concept of performing the ritual of Shrāddha was conceived by Sage Atri, the son of Lord Brahma. Sage Atri narrated the ritual of Shrāddha, as laid down by Lord Brahma to Nimi, one of His descendants. This established ritual has continued till today.
Manu was the first one to perform the ritual of Shrāddha. Hence he is called the deity of Shrāddha.
As per the Hindu holy epic Ramayan, when Lord Ram, Goddess Sita and Lakshman were staying in the forest, Bharat met them there and apprised them about the death of their father. In Ramayan it is mentioned that Lord Ram later performed the ritual of Shrāddha for His deceased father at an appropriate time.
6. Historically established phases of Shrāddha and its nature in the current era
Agnoukaran: During the era of Rugveda, deceased ancestors were worshipped by offering a certain kind of wooden stick (Samidha) and a rice ball (pinda) to the sacrificial fire.
Pindadaan (worship of pinda): The ritual of Pindadaan is mentioned in the holy scripts of Yajurveda, Bramhane, Shrout and Gruhya sutra. The ritual of Pindadaan was put into practice during the period of Gruhya sutra.
Offering food to priests (Brahmins): During the post Gruhya sutra and Shruti-Smruti period, offering food to priests (Brahmins) was considered mandatory and became an important part of the ritual of Shrāddha.
In the current era, all the three phases mentioned above are included within the 'Parvan' Shrāddha. The science of righteousness (Dharma) prescribes that householders should perform the ritual of Shrāddha as their duty.
7. Significance of Avidhva-Navami *
The ninth day of the bright fortnight of the Hindu lunar month Bhadrapad is also known as Avidhava-Navami. If our mother or any other lady in our family passed away when her husband was still alive, then her Shrāddha is performed on this day. There is a practice or tradition of offering a meal to a Brahmin as well as to a lady whose husband is still alive, on this day.
Importance
The ladies who depart their lives on this day are considered to be a person of sacred celebrity (punyashlok) according to ancient Hindu scriptures (shashtras). Thus even though this tithi (date according to Hindu calendar) falls during the Pitru fortnight (pitru-paksha), it is considered to be auspicious for ladies.
As a married and un-widowed lady is the manifest form of Divine energy (shakti), 3% of the Divine energy principle is emitted into the atmosphere on this day. Hence to some extent, there is a difference between this day and the other days of Pitru-paksha.
Ritual
Inviting a lady, who is similar in status to the deceased lady, for a meal. For example: If the deceased lady was pregnant, then a pregnant lady is invited or if the deceased lady was elderly then an elderly lady should be invited.
Anyone with whom the deceased lady had many attachments, shouldn't be invited for a meal. On this day the subtle body of the deceased lady is roaming around and hence there is high possibility that a friend, if invited, gets possessed by the deceased lady.
Married and un-widowed ladies always have unfulfilled desires regarding their family life, even after their death. Hence we should not keep the photo of the deceased lady in the house for more than 2 hours on this day.
In order that the deceased lady moves on in her after-death life, everyone in the house should chant 15 rosaries of the "Sree Gurudev Dutta" chant after all the rituals are over and other rituals should be performed as mentioned in the article on Pitru-paksha.
* Based on divine knowledge received by some seekers doing sadhana per Gurukrupayoga.
To know more about this divine knowledge please visit the about us section of this website.
courtesy ..
www.forumforhinduawakening.org/articles/id/understanding/...
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I shot the Pitru Paksh Hindu religious feast on the banks of the Banganga for 3 hours I had a leg with a suspected hairline fracture I was not sure but I could not and would not miss this shoot ...I have been shooting Pitru Paksh for 8 years now .. I dont know much about the religious aspect so I copy paste the text from other sources but I shoot pictures and I shoot it as passionately as I would shoot my own faith.
I like shooting barbers , the street variety type and I have been documenting this community also for a very long time I call this set at Flickr Barberism.. I shoot religious tonsure too .
Most of my stuff is shot in Mumbai.. lack of financial resources , and no time , keeps me from moving out of Mumbai.
And I a not interested in landscape or tourist stuff or wild life ..I prefer shooting humanity culture and tribal people , traditions and rituals.
The only person as a photographer on the same track like me though more divinely gifted is Dr Glenn Losack MD New York .. we enjoy shooting beggars , Kumbh and other communities .
I was a passionate shooter of the Hijra community documenting their androgynous angst ..I have over 18000 images blogs of hijra life , hijra children, hijra shamans but sadly I dont think the common public understands the hijra .. for the the hijra is a sex object so I refuse to show my images barring a few to the general public....I shoot less and only close friends people I know personally can see these pictures and blogs.
My granddaughter has been shooting hijras from the age of 3 ... and she knows their angst and their pain.. photography is a inner thing shooting outer things , photography is a mystical holistic science and a spiritual fine art too..
So as a photographer I shoot my own Faith Shiasm for the Non Muslim and my foreigner friends my pictures of my faith are not for proselytizing my faith ..I will be shooting less from now on wards ...personal reasons and only the main days ..Ashura Chehlum and Athvi that too not in Mumbai but other places .
I shoot Sufism connected to do the Chishtiya Order .. and The Dam Madar Malangs the Sufi order of Imam Ali to which I belong .. and I joined this because of m frame of mind that hates theocratic terrorism, and prefers the peace aspect of my religiosity ..I live among the Malangs during the Ajmer Urus .. the other place is Haji Malang Mountains .. I climb the mountains barefeet and this is a place I call home too.
I shoot the Urus of Makhdhoom Shah Baba and Fakhruddin Shah Baba in Mahim simply because I started my journey into Sufism with the body piercing Rafaees .. I know most of them and documented the Chancawalli or Shansawalli Rafaees for a very long time.
I am very close to the Naga Sadhus I have been a student of Tantra under my Naga Teacher Shri Vijay Giri Maharaj.. of Juna Akhada , a very educated peace loving Naga with a lot of Muslim friends who visit him during the Kumbh.. I lived with the Naga Sadhus at their Ashram at Timbakeshwar.. and this is a very sensitive association .. I have not met Shri Vijay Giri Maharaj for a long time now he stays at Dindoshi Shanti Ashram close to Film City.
So shooting these communities showcasing their cause lifestyle is the genre of my photography.. it is not for fucked fame or fucked commercial gain.
My profession is not photography it is merely a hobby on a cosmic plane .
Both my grand daughters 5 year old and 14 month old are fond of the camera ...
My greatest tribute to hands working hands emotional hands is my documentary on street barbers.
The largest gathering of barbers on a single day and bald heads religious tonsure is at #PitruPaksha #Banganga.
I shoot them with dedication and intense passion.. Next documentary that made me famous on the internet is #EarCleaners of #BandraTalao
I have documented Nabi Mehboob Raju Kassim and late Chand Hussain ear cleaners
These are my most viewed videos on my YouTube channel.
Than I shot Kalaiwalas of Bandra and the use of their hands in polishing brass vessels.
Next the wood carvers of Bandra SV Road I love their workmanship and art.
The clapping hands of the beggar hijras in trains and traffic signals.
Beggars with outstretched hands.
Hands or stumps of Maria the leper Lady who begs around Bandra.
The hands of the tailor masters and their workers.
Embroiders.
I shot the hands that do Matam during Moharam hands that flagellate do Kamazani on Ashura Chehlum.
Hands of great artists like @ranjitdahiya painting the weeping walls of #ChapelRoadBandra and giving his precious time to add the same creativity to my granddaughter @NerjisAsifShakir.
She is his favourite 8 year old disciple.
For 5 long years I shot the hands of my tennis coach @MrSurendraPawar teaching tennis to 3 year olds and senior citizens like me.
As a photographer you have to pick up a subject document it. And continue telling stories through visuals.
Koli women at Bandra Bazar fish market carving slicing fish.
The dambarwalas during rains the hands of the Dabbawalas and the hands folded in prayers.
The hands of the photographer.. Holding the camera the right way is the essence of photography till the camera becomes an extension of the hands.
Hands of the tattoo artist this documentary I began with Als Tattoo studio many years back at Bandra Hill road.
The humble hands of carpenters masons and the hands of the migrants from Jharkand washing rickshahs at Linking Road for Rs 20.
I shot prolificaly tender hands of the child masseur at Ajmer massaging the rich hijras that get their salvation from these young Souls.
Pitru Paksha is a period of 16 days that is dedicated to the ancestors. Donations are made during this time to pay homage to one's forefathers and gratify their souls.
It is believed that it is during this 16 days period that one's ancestors come down to earth to bless their kin. Tarpan, Shraddha and Pind Daan are performed in order to please them. Performing these rituals is also important because it helps one's ancestors cross over to their fated realms.