'Mayer's (1960: 219) observation for central India would not be inaccurate for most communities in the subcontinent:A man's tie with his sister is accounted very close. The two have grown up together, at an age when there is no distinction made between the sexes. And later, when the sister marries, the brother is seen as her main protector, for when her father has died to whom else can she turn if there is trouble in her conjugal household. The parental home, and after the parents' death the brother's home, often offers the only possibility of temporary or longer-term support in case of divorce, desertion, and even widowhood, especially for a woman without adult sons.

1. Information About Raksha Bandhan In Marathi Language
2. Information About Rakshabandhan In Marathi Hindi
3. Short Information About Raksha Bandhan In Marathi

Her dependence on this support is directly related to economic and social vulnerability.' — in A Field of One's Own: Gender and Land Rights in South Asia (1994), quoting Adrian C. Mayer, Caste and kinship in Central India (1960)Raksha Bandhan, also Rakshabandhan, is a popular, traditionally, annual rite, or ceremony, which is central to a festival of the same name, celebrated in parts of the, and among people around the world influenced by culture from the Indian subcontinent.

On this day, sisters of all ages tie a talisman, or amulet, called the rakhi, around the wrists of their brothers, symbolically protecting them, receiving a gift in return, and traditionally investing the brothers with a share of the responsibility of their potential care.Raksha Bandhan is observed on the last day of the month of, which typically falls in August. The expression 'Raksha Bandhan,', literally, 'the bond of protection, obligation, or care,' is now principally applied to this ritual. Until the mid-20th-century, the expression was more commonly applied to a similar ritual, also held on the same day, with precedence in ancient Hindu texts, in which a domestic priest ties amulets, charms, or threads on the wrists of his patrons, or changes their, and receives gifts of money; in some places, this is still the case. In contrast, the sister-brother festival, with origins in folk culture, had names which varied with location, with some rendered as Saluno, Silono, and Rakri. A ritual associated with Saluno included the sisters placing shoots of barley behind the ears of their brothers.Of special significance to married women, Raksha Bandhan is rooted in the practice of territorial or village, in which a bride marries out of her natal village or town, and her parents, by custom, do not visit her in her married home. In rural north India, where village exogamy is strongly prevalent, large numbers of married Hindu women travel back to their parents' homes every year for the ceremony.

Their brothers, who typically live with the parents or nearby, sometimes travel to their sisters' married home to escort them back. Many younger married women arrive a few weeks earlier at their natal homes and stay until the ceremony. The brothers serve as lifelong intermediaries between their sisters' married and parental homes, as well as potential stewards of their security.In urban India, where families are increasingly, the festival has become more symbolic, but continues to be highly popular. The rituals associated with this festival have spread beyond their traditional regions and have been transformed through technology and migration, the movies, social interaction, and promotion by politicized Hinduism, as well as by the nation state.Among women and men who are not, there is also a transformed tradition of relations, achieved through the tying of rakhi amulets, which have cut across caste and class lines, and Hindu and Muslim divisions. In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgement of their benefaction. A sister facing her brother, and holding a tray with rakhis.According to the Oxford English Dictionary, Third Edition, 2008, the word, rākhī derives from the rakṣikā, a join: rakṣā protection, amulet (. Raksha Bandhan, 17 August 1951.

Receives Rupees 10 from her brother. (Shravana, last day, full moon.)In his village study (1955), anthropologist McKim Marriott noted transformations of ritual that had begun to take place:A further, secondary transformation of the festival of Charm Tying is also beginning to be evident in Kishan Garhi, for the thread charms of the priests are now factory-made in more attractive form. A few sisters in Kishan Garhi have taken to tying these. Charms of priestly type onto their brothers' wrists. The new string charms are also more convenient for mailing in letters to distant, city-dwelling brothers whom sisters cannot visit on the auspicious day.

Beals reports, furthermore, that brothers in the electrified village of Namhalli near Bangalore tuned in to All India Radio in order to receive a time signal at the astrologically exact moment, and then tied such charms to their own wrists, with an accompaniment of broadcast Sanskrit mantras.' In urban India, where families are increasingly, and marriages not always traditional, the festival has become more symbolic, but continues to be highly popular. The rituals associated with these rites, however, have spread beyond their traditional regions and have been transformed through technology and migration, According to anthropologist, Leo Coleman:In modern rakhi, technologically mediated and performed with manufactured charms, migrating men are the medium by which the village women interact, vertically, with the cosmopolitan center—the site of radio broadcasts, and the source of technological goods and national solidarity.Hindi movies have played a salient role.

According to author Vaijayanti Pandit,Raksha Bandhan traditionally celebrated in North India has acquired greater importance due to Hindi films. Lightweight and decorative rakhis, which are easy to post, are needed in large quantities by the market to cater to brothers and sisters living in different parts of the country or abroad.'

More social interaction among India's population has played a role in the increased celebration of this festival. According to author Renuka Khandekar:But since independence and the gradual opening up of Indian society, Raksha Bandhan as celebrated in North India has won the affection of many South Indian families. For this festival has the peculiar charm of renewing sibling bonds.' The festival has also been promoted by Hindu political organizations. According to authors P.

Seethi.The RSS employs a cultural strategy to mobilise people through festivals. It observes six major festivals in a year. Till 20 years back, festivals like Raksha Bandhan' were unknown to South Indians. Through 's intense campaign, now they have become popular in the southern India. The first president of the celebrating Raksha Bandhan at the presidential palace, in, 24 August 1953Among women and men who are not, there is also a transformed tradition of relations, achieved through the tying of rakhi amulets, which have cut across caste and class lines, and Hindu and Muslim divisions.

In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgement of their benefaction. According to author Prem Chowdhry, 'The same symbolic protection is also requested from the high caste men by the low caste women in a work relationship situation. The ritual thread is offered, though not tied and higher caste men customarily give some money in return.' Regional variations in ritual.

Tying the rakhi on the wristWhile Raksha Bandhan is celebrated in various parts of South Asia, different regions mark the day in different ways.In the state of and, this day is also called Jhulan Purnima. Prayers and puja of Lord Krishna and Radha are performed there. Sisters tie rakhi to brothers and wish immortality.

Political parties, offices, friends, schools to colleges, street to palace celebrate this day with a new hope for a good relationship. In, the festival of Raksha Bandhan is celebrated along with Narali Poornima (coconut day festival). Kolis are the fishermen community of the coastal state. The fishermen offer prayers to Lord Varuna, the Hindu god of Sea, to invoke his blessings. As part of the rituals, coconuts were thrown into the sea as offerings to Lord Varuna. The girls and women tie rakhi on their brother's wrist, as elsewhere.In the regions of, mostly, it is a common practice to fly kites on the nearby occasions of Janamashtami and Raksha Bandhan. It's not unusual to see the sky filled with kites of all shapes and sizes, on and around these two dates.

The locals buy kilometres of strong kite string, commonly called as 'gattu door' in the local language, along with a multitude of kites. In, in addition to celebrating Raksha Bandhan, people observe the festival of Salono. Salono is celebrated by priests solemnly tying amulets against evil on people's wrists. As elsewhere, sisters tie threads on brothers with prayers for their well being, and the brothers give her gifts promising to safeguard her.In Nepal, Raksha Bandhan is referred to as Janai Purnima or Rishitarpani, and involves a sacred thread ceremony. It is observed by both Hindus and Buddhists of Nepal. The Hindu men change the thread they wear around their chests ( janai), while in some parts of Nepal girls and women tie rakhi on their brother's wrists. The Raksha Bandhan-like brother sister festival is observed by other Hindus of Nepal during one of the days of the (or ) festival.The festival is observed by the Hindus, and is popularly known in community as Gunhu Punhi.

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Depictions in movies and popular history The religious myths claimed Raksha Bandhan are disputed, and the historical stories associated with it considered apocryphal by some historians.Jai Santoshi Maa (movie) had two sons, Shubha and Labha. The two boys become frustrated that they have no sister to celebrate Raksha Bandhan with. They ask their father Ganesha for a sister, but to no avail. Finally, saint Narada appears who persuades Ganesha that a daughter will enrich him as well as his sons. Ganesha agreed, and created a daughter named by divine flames that emerged from Ganesh's wives, Riddhi (Amazing) and Siddhi (Perfection).

Thereafter, Shubha Labha (literally 'Holy Profit') had a sister named Santoshi Maa (literally 'Goddess of Satisfaction'), to tie Rakhi over Raksha Bandhan. According to author Robert Brown. In Varanasi the paired figures were usually called Rddhi and Siddhi, Ganeea's relationship to them was often vague. He was their malik, their owner; they were more often dasis than patnis (wives). Yet Ganesha was married to them, albeit within a marriage different from other divine matches in the lack of a clear familial context.

Such a context has recently emerged in the popular film Jai Santoshi Ma. The film builds upon a text, also of recent vintage, in which Ganesha has a daughter, the neophyte goddess of satisfaction, Santoshi Ma. In the film, the role of Gane§a as family man is developed significantly. Santoshi Ma's genesis occurs on Rasa bandan. Ganesha's sister is visiting for the tying of the rakhi. He calls her bahenmansa — his 'mind-born' sister.

Ganesha's wives, Rddhi and Siddhi, are also present, with their sons Subha and Labha. The boys are jealous, as they, unlike their father, have no sister with whom to tie the rakhi.

They and the other women plead with their father, but to no avail; but then Narada appears and convinces Ganesha that the creation of an illustrious daughter will reflect much credit back onto himself. Ganesha assents and from Rddhi and Siddhi emerges a flame that engenders Santoshi Ma. Sikandar (movie, 1939) Film historian Arthur Pomeroy describes the manufacture of a modern and widespread Indian legend in the 1939 movie Sikandar:In Sikandar a very daring Roxane follows Alexander incognito to India and manages to gain admission to King Porus (in the Indian version: Puru), a conversation with a young, friendly Indian village woman named Surmaniya, Roxane learns about the Indian feast of Rakhi which is being celebrated at that very moment with the purpose of strengthening the bond between sister and brother (0:25-0:30). On this occasion, sisters tie a ribbon (i.e.

Rakhi) to their brothers' arms to symbolize their close relationships, and brothers offer presents and assistance in return. Besides, Roxane is also told that the relationship need not be one of consanguinity; every girl can choose a brother. Therefore, she decides to offer the rakhi to King Porus, who accepts the relationship after some hesitation, because he feels the need to apologize to Roxane, Darius's (a.k.a. Dara's) daughter, for not having helped her father when he asked for assistance against Alexander.

As a result of their bond, he offers her gifts befitting her rank and promises not to harm Alexander (0:32-35). Later, when Porus comes into hand-to-hand combat with the Greek king, he stands by his promise and spares him (1:31). Interestingly, the rakhi episode with Porus is still to this day very popular in India and is cited as very early historical evidence for the origin of the authentic Hindu festival called Raksha Bandhan. Although examples of that legend can be traced in internet forums, Indian newspapers, a children's book and an educational video, I was not able to find its ancient origin. Rani Karnavati and Emperor Humayun. Bound by a sacred gift, in happier hours,To prove a brother's undecaying faith;Now when the star of Kurnivati lowers,He rushes on to danger or to death.He came to the beleaguered walls too late,Vain was the splendid sacrifice to save;Famine and death were sitting at the gate,The flower of Rajasthan had found a grave.— From poem, 'The Rakhi,' in Oriental scenes, dramatic sketches, and tales (1832), by, p.

125Another controversial historical account is that of of and, which dates to 1535 CE. When Rani Karnavati, the widowed queen of the king of Chittor, realised that she could not defend against the invasion by the Sultan of Gujarat, she sent a rakhi to Emperor. The Emperor, according to one version of the story, set off with his troops to defend Chittor. He arrived too late, and Bahadur Shah had already captured the Rani's fortress.

Alternative accounts from the period, including those by historians in Humayun's Mughal court, do not mention the rakhi episode and some historians have expressed skepticism whether it ever happened. Historian wrote. According to a mid-seventeenth century Rajasthani account, Rani Karnavati, the Rana's mother, sent a bracelet as rakhi to Humayun, who gallantly responded and helped. Since none of the contemporary sources mention this, little credit can be given to this story.Humayun's own memoirs never mention this, and give different reasons for his war with of Gujarat in 1535. See also Part of on.

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(2003), Routledge,. (1993), Oxford University Press,. Marriott, McKim (1955), 'Little Communities in an Indigenous Civilization', in McKim Marriott (ed.), University of Chicago Press, pp. 198–202. (1993), Oxford University Press,. Prasad, Leela (2012), in Leela Prasad; Ruth B. Bottigheimer; Lalita Handoo (eds.), Gender and Story in South India, SUNY Press, p. 9,. Pandit, Vaijayanti (2003), Vikas Publishing House, p. 234,.

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Information About Raksha Bandhan In Marathi Language

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Information About Rakshabandhan In Marathi Hindi

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Short Information About Raksha Bandhan In Marathi

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