Diwali Essay Example for Free

Diwali Essay Deepavali or Diwali, popularly known as the festival of lights, is a five-day Hindu festival[3] which starts on Dhanteras, celebrated on the thirteenth lunar day of Krishna paksha (dark fortnight) of the Hindu calendar month Ashwin and ends on Bhaubeej, celebrated on second lunar day of Shukla paksha of the Hindu calendar month Kartik. Dhanteras usually falls eighteen days after Dussehra. In the Gregorian calendar, Diwali falls between mid-October and mid-November. Diwali is an official holiday in India,[4] Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad Tobago, Suriname, Malaysia, Singapore and Fiji. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC.[5][6] Arya Samajists, celebrate this day as Death Anniversary of Swami Dayanand Saraswati. They also celebrate this day as Shardiya Nav-Shasyeshti. The name Diwali or Divali is a contraction of deepavali which translates into row of lamps.[7] Diwali involves the lighting of small clay lamps filled with oil to signify the triumph of good over evil.[8] These lamps are kept on during the night and ones house is cleaned, both done in order to make the goddess Lakshmi feel welcome.[9] Firecrackers are burst because it is believed that it drives away evil spirits.[10][11][12] During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival is called the Naraka Chaturdasi. Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth. The fourth day of Diwali is known as Kartika Shudda Padyami. The fifth day is referred to as Yama Dvitiya, and on this day sisters invite their brothers to their homes. Deepavali or Diwali, popularly known as the festival of lights, is a five-day Hindu festival[3] which starts on Dhanteras, celebrated on the thirteenth lunar day of Krishna  paksha (dark fortnight) of the Hindu calendar month Ashwin and ends on Bhaubeej, celebrated on second lunar day of Shukla paksha of the Hindu calendar month Kartik. Dhanteras usually falls eighteen days after Dussehra. In the Gregorian calendar, Diwali falls between mid-October and mid-November. Diwali is an official holiday in India,[4] Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad Tobago, Suriname, Malaysia, Singapore and Fiji. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC.[5][6] Arya Samajists, celebrate this day as Death Anniversary of Swami Dayanand Saraswati. They also celebrate this day as Shardiya Nav-Shasyeshti. The name Diwali or Divali is a contraction of deepavali which translates into row of lamps.[7] Diwali involves the lighting of small clay lamps filled with oil to signify the triumph of good over evil.[8] These lamps are kept on during the night and ones house is cleaned, both done in order to make the goddess Lakshmi feel welcome.[9] Firecrackers are burst because it is believed that it drives away evil spirits.[10][11][12] During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival is called the Naraka Chaturdasi. Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth. The fourth day of Diwali is known as Kartika Shudda Padyami. The fifth day is referred to as Yama Dvitiya, and on this day sisters invite their brothers to their homes. It begins in late Ashvin (between September and October) and ends in early Kartika (between October and November). The days in Ashvin are in the Krishna Paksha (dark fortnight) of that month, while the days in Kartik are in its Shukla Paksha (bright fortnight). The first day is Dhan Teras. The last day is Yama  Dvitiya, which signifies the second day of the light half of Kartika. Each day of Diwali marks one celebration of the six principal stories associated with the festival. Hindus have several significant events associated with Diwali: The return of Rama after 14 years of Vanvas (exile). To welcome his return, diyas (ghee lamps) are lit in total of 14. The killing of Narakasura: Celebrated as Naraka Chaturdashi, one day before Diwali, it commemorates the killing of the evil demon Narakasura, who wreaked havoc. In different versions, either Krishna or Krishnas wife Satyabhama killed Narakasura during the Dwapara yuga. Other events associated with Diwali include: Return of Pandavas after 12 years of Vanvas and one year of agyatavas (living incognito). Diwali being the festival of lights, across India people celebrate it via symbolic diyas or kandils (colourful paper lanterns) as an integral part of Diwali decorations. Diwali celebrations are spread over five days, from Dhanteras to Bhaiduj. In some places like Maharashtra it starts with Vasu Baras. All the days except Diwali are named according to their designation in the Hindu calendar. The days are: 1.Govatsa Dwadashi or Vasu Baras (27 Ashvin or 12 Krishna Paksha Ashvin): Go means cow and vatsa means calf. Dwadashi or Baras means the 12th day. On this day the cow and calf are worshiped. The story associated with this day is that of King Prithu, son of the tyrant King Vena. Due to the ill rule of Vena, there was a terrible famine and earth stopped being fruitful. Prithu chased the earth, who is usually represented as cow, and ‘milked’ her, meaning that he brought prosperity to the land. 2.Dhanatrayodashi or Dhan teras or Dhanwantari Triodasi (28 Ashvin or 13 Krishna Paksha Ashvin): Dhana means wealth and Trayodashi means 13th day. This day falls on the 13th day of the second half of the lunar month. It is considered an auspicious day for buying utensils and gold, hence the name ‘Dhana’. This day is regarded as the Jayanti (Birth Anniversary) of God Dhanvantari, the Physician of Gods, who came out during Samudra manthan, the churning of the great ocean by the gods and the demons. 3.Naraka Chaturdashi (29 Ashvin or 14 Krishna Paksha Ashvin): Chaturdashi is the 14th day This was the day on which the demon Narakasura was killed by Krishna – an incarnation of Vishnu. It signifies the victory of good over evil and light over darkness (Gujarati: Kali Chaudas, Rajasthan : Roop Chaudas). In southern India, this is the actual day of festivities. Hindus wake up before dawn, have a fragrant oil bath and dress in new clothes. They light small lamps all around the house and draw elaborate kolams /rangolis outside their homes. They perform a special puja with offerings to Krishna or Vishnu, as he liberated the world from the demon Narakasura on this day. It is believed that taking a bath before sunrise, when the stars are still visible in the sky is equivalent to taking a bath in the holy Ganges. After the puja, children burst firecrackers heralding the defeat of the demon. As this is a day of rejoicing, many will have very elaborate breakfasts and lunches and meet family and friends. 4.Lakshmi Puja (30 Ashvin or 15 Krishna Paksha Ashvin): Lakshmi Puja marks the most important day of Diwali celebrations in North India. Hindu homes worship Lakshmi, the goddess of wealth, and Ganesh, the God of auspicious beginnings also known as the remover of obastacles, and then light deeyas (little clay pots) in the streets and homes to welcome prosperity and well-being. 5.Bali Pratipada and Govardhan Puja (1 Kartika or 1 Shukla Paksha Kartika) : In North India, this day is celebrated as Govardhan Puja, also called Annakoot, and is celebrated as the day Krishna – an incarnation of god Vishnu – defeated Indra and by the lifting of Govardhana hill to save his kinsmen and cattle from rain and floods. For Annakoot, large quantities of food are decorated symbolising the Govardhan hill lifted by Krishna. In Maharashtra, Tamil Nadu and Karnataka, it is celebrated as Bali-Pratipada or Bali Padyami. The day commemorates the victory of Vishnu in his dwarf form Vamana over the demon-king Bali, who was pushed into the patala. In Maharashtra, it is called Padava or Nava Diwas (new day). Men present gifts to thei r wives on this day. It is celebrated as the first day of the Vikram Samvat calendar, in Gujarat. 6.Yama Dwitiya or Bhaiduj (also Bhayyaduj, Bhaubeej or Bhayitika) (2 Kartika or 2 Shukla Paksha Kartika): on this day, brothers and sisters meet to express love and affection for each other (Gujarati: Bhai Bij, Bengali: Bhai Phota). It is based on a story when Yama, lord of Death, visited his sister Yami (the river Yamuna). Yami welcomed Yama with an Aarti  and they had a feast together. Yama gave a gift to Yami while leaving as a token of his appreciation. So, the day is also called YAMA DWITIYA. Brothers visit their sisters’ place on this day and usually have a meal there, and also give gifts to their sisters Goddess Lakshmi Puja[edit source] Main article: Lakshmi Puja Diwali marks the end of the harvest season in most of India. Farmers give thanks for the bounty of the year gone by, and pray for a good harvest for the year to come. Traditionally this marked the closing of accounts for businesses dependent on the agrarian cycle, and is the last major celebration before winter. Lakshmi symbolises wealth and prosperity, and her blessings are invoked for a good year ahead. There are two legends that associate the worship of Lakshmi on this day. According to the first legend, on this day, Lakshmi emerged from Kshira Sagar, the Ocean of Milk, during the great churning of the oceans, Samudra manthan. The second legend (more popular in western India) relates to the Vamana avatar of the big three Vishnu, the incarnation he assumed to kill the king Bali. On this day, Vishnu came back to his abode the Vaikuntha; so those who worship Lakshmi receive the benefit of her benevolent mood, and are blessed with mental, physical and material well-being.[13] As per spiritual references, on this day Lakshmi-panchayatan enters the Universe. Vishnu, Indra, Kubera, Gajendra and Lakshmi are elements of this panchayatan (a group of five). The tasks of these elements are: Lakshmi: Divine Energy (Shakti) which provides energy to all the above activities. Vishnu: Happiness (happiness and satisfaction) Kubera: Wealth (generosity; one who shares wealth) Indra: Opulence (satisfaction due to wealth) Gajendra: Carries the wealth Saraswati: Knowledge Diwali is not only celebrated by Hindus; it is somewhat also a Sikh festival as it marks the Bandi Chhor Divas festival. Spiritual significance[edit source] While Diwali is popularly known as the festival of lights, the most significant spiritual meaning behind it is the awareness of the inner light. Central to Hindu mythology is the belief that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Diwali as the victory of good over evil, refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks ones true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings anand (joy or peace). Just as we celebrate the birth of our physical being, Diwali is the celebration of this Inner Light. While the story behind Diwali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).

Solutions To Homelessness Essay -- Poverty Poor Homeless Essays

Solutions for Homelessness This great nation of awesome power and abundant resources is losing the battle against homelessness. The casualties can be seen on the street corners of every city in American holding an ?I will work for food? sign. Homeless shelters and rescue missions are at full capacity. There is no room at the inn for the nation?s indigent. Anyone who has studied this issue understands that homelessness is a complex problem. Communities continue to struggle with this socio-economic problem while attempting to understand its causes and implement solutions. The public and private sectors of this country are making a difference in the lives of the homeless by addressing the issues of housing, poverty and education. Many believe that a common thread among the homeless is a lack of permanent and stable housing. But beyond that, the factors leading to homelessness and the services that are needed are unique according to the individual. To put them into one general category ? the homeless- suggests that people are homeless for similar reasons and therefore a single solution is the answer. Every homeless person shares the basic needs of affordable housing, adequate incomes and attainable healthcare. But a wide range of other unmet needs cause some people to become or remain homeless which include drug treatment, employment training, transportation, childcare and mental health services (Center 8.) Presently, one of the main causes of homelessness in American is the lack of affordable housing. New York researchers claim that affordable housing is the answer to homelessness. Researcher, Mary Beth Shinn, states, ?homelessness is first and foremost a housing problem not a psychological one? (qtd. in Franklin 15.) Nearly all the families in their study became stably housed regardless of substance abuse, mental illness, physical illness or incarceration. This study indicates that homelessness is not a permanent condition. People do get themselves out of the problem when an intervention occurs to provide them with access to the housing market (NYU 2.) Without permanent housing, people are unable to keep jobs and are more likely to become ill. Permanent housing provides stability that enables them to find and retain employment with health benefits. Housing assistance can make the difference between stable housing, unstable housing or no housing... ...ue to be one of the greatest unsolved social problems of this era as long as there are limited resources to drug and alcohol treatment for this population. Works Cited Aiken, Kimberly. ?Hope for the Homeless.? Essence Oct 94: 152 Alcoholics Anonymous. New York: Alcoholics Anonymous World Services, 1976. Burger, Steve. ?The Truth About Homelessness.? 27 Nov 1999. http://www.iugm.org/families.html Baum, Alice and Donald Burnes. A Nation in Denial: The Truth About Homelessness. Boulder: Westview, l993. Christiansen, Elaine. ?The SRI Gallup Study of Recovery from Homelessness.? 27 Nov 1999 http://www.iugm.org/gallup.html/ Franklin, D. ?Homelessness is a Housing Problem.? Health Feb 92: 15. ?Helping People Off the Streets: Real Solutions to Urban Homelessness.? Center for Poverty Solutions. 25 June 00 http://www.ctrfor povertysolutions.org/public/campus.htm. Hess, Robert. ?Helping People Off the Streets.? USA Today Magazine Jan 2000: 18. Karinshak, Carole. ?Teaching Homeless Adults.? Adult Learning Sep 96: 28. Shinn, Marybeth. ?Housing is Best Cure for Homelessness.? New York Amsterdam News 12 Nov 1998: 6.

Postmodernism and Politics Essay

Postmodernism has revealed how science has been political largely because of how postmodernism approaches science, for instance. Postmodern thought does not consider the scientific method as the sole basis for determining the truth or understanding the world as there are many other approaches which, for all we know, may also be more or less valid (Cole, Hill & Rikowski, 1997, p. 189). In doing so, postmodernism views the scientific method as one of the reasons why science has dominated not only the academic circles but the bastion of human knowledge in its entirety. Basically, anything that has been established by the methods of science has been collectively understood as the truth or the closest that we can get to truth (Mirchandani, 2005, p. 93). The result is simply staggering—science has become power itself in shaping the course of human civilization. One example is how the development of the atomic bomb through careful scientific research and experiment has led the way to the contemporary proliferation of nuclear power. Countries have become all the more powerful because of their possession of nuclear armaments that could easily wipe away the threats to their sovereignty. Another example is the way in which science has created technological means for hastening the production and distribution of goods across geographical boundaries. The scientific advancement in terms of cyber technology and the internet has contributed to the increase in the capabilities of local and global businesses. In effect, large corporations have gained more ways to expand their wealth and, therefore, their influence over governments. Postmodernism has made all of these circumstances clearer than before although critics point out that postmodernism merely reveals the power of science and the other ways of explaining why science has gained such wide influence over various societies (Lee, 1999, p. 744). In essence, postmodernism has revealed the breadth of the influence and power of science over humanity inasmuch as science has largely contributed to the assimilation of political power and force over the years. Other ways may be developed in explaining how science has behaved in more recent times in changing the political landscape of the world, but postmodernism will agree that those ways do not necessarily stand of lesser significance than the scientific approaches. References Cole, M. , Hill, D. , & Rikowski, G. (1997). Between Postmodernism and Nowhere: The Predicament of the Postmodernist. British Journal of Educational Studies, 45(2), 187-200. Lee, J. (1999). The Utility of a Strategic Postmodernism. Sociological Perspectives, 42(4), 739-753. Mirchandani, R. (2005). Postmodernism and Sociology: From the Epistemological to the Empirical. Sociological Theory, 23(1), 86-115.

Social Work Practice Client Assessment - 1433 Words

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