Cultural
Rituals as Ecological Praxis in the Global South
Dr. Smita,
Teaching Fellow,
School of Languages
& Literature/Humanities,
Nalanda University,
Bihar, India.
Abstract: This academic paper navigates the intersection of
indigenous performance ecologies and ecological power within the Global South,
with a particular focus on Chhath Puja – a sacred tradition rooted in Indian
culture. As a form of traditional worship, Chhath Puja serves as a cultural
manifestation that intricately weaves the threads of human connection with
nature. The paper explores how this ancient ritual not only embodies a profound
relationship between man and nature but also presents a solution to
contemporary environmental challenges, rooted in the sustainable practices
embedded in Indian traditions. Through an interdisciplinary lens, this study
investigates the ecological implications of Chhath Puja, demonstrating its
potential as a model for addressing environmental loss in the modern era.
Keywords: Chhath Puja, indigenous performance ecologies, ecological
power, environmental loss, sustainable practices, Indian tradition.
Introduction:
Chhath Puja is the
biggest festival for the people of Bihar living within Bihar or across the
country or world. The festival is often referred to as “Mahaparv”. The festival
roughly spreads over a period of four days involving many rituals. In the last
two days, the devotees gather along the bank of river Ganga or any other water
body to take the holy dip and offer their prayers to Sun God. This Puja
highlights the importance of clean water and sanitation, sustainable
communities, climate action, and life below water through its practices. The
festival’s focus on the sun as a source of clean energy resonates with SDG7,
while its egalitarian and communal aspects promote reduced inequalities (SDG10)
and partnerships for development (SDG17).
This festival is a
testament to the symbiotic relationship with nature, advocating for the
integration of environmentally friendly practices rooted in cultural traditions
into daily life. Governments can facilitate this integration by incorporating
these practices into educational curriculums and promoting environmental
awareness through festive messages. Such efforts align with achieving climate
commitments and demonstrate how traditional wisdom, combined with scientific
approaches, can lead to a sustainable future while staying connected to our
roots.
Chhath Puja, a
time-honored tradition originating from the Indian subcontinent, stands as a
testament to the intricate connection between indigenous performance ecologies
and ecological power. Drawing on detailed analysis of this puja’s songs and
rituals as primary data, this paper explores how this sacred ritual, deeply
entrenched in India’s cultural fabric, fosters a unique relationship between
humans and the environment. By drawing on the puja’s songs this paper tries to
examine the ecological aspects of Chhath Puja, and aims to draw attention to
Chhath Puja’s potential as a source of sustainable solutions to contemporary
environmental challenges. Chhath Puja, as a nexus of indigenous performance
ecologies and ecological power, represents a profound intersection of cultural
practice and environmental stewardship within the Global South, particularly as
portrayed in Indian writing.
Literature Review:
The literature review synthesizes existing scholarship on
indigenous performance ecologies, ecological power, and traditional
environmental practices in the Global South. Drawing on works by scholars such
as Vandana Shiva and Ramachandra Guha, we situate Chhath Puja within the
broader context of sustainable traditions that connect communities with their
natural surroundings.
The discussion regarding the existence of Chhath Puja in
ancient Vedas is intriguing, as it touches upon the roots of this widely
celebrated festival in the Indian subcontinent, particularly in the regions of
Bihar, Uttar Pradesh, Jharkhand, and Nepal. Chhath Puja is dedicated to the Sun
God, Surya, and his sister Chhathi Maiya, and involves rigorous rituals
including fasting, standing in water for long periods, and offering prayers and
offerings (prasad) to the Sun God at sunrise and sunset. The question of its
Vedic origin involves exploring the connections between this festival and
ancient Hindu scriptures.
The Rigveda, one of the oldest known Vedic scriptures,
contains hymns dedicated to various deities, including Surya, the Sun God. Sun
worship is a significant aspect of the Vedic religion, and Surya is revered as
the source of life and energy. However, the Rigveda does not specifically
mention Chhath Puja by name but emphasizes the importance of Surya and his
worship.
There is no direct reference to Chhath Puja as it is
known today in the Vedas. The specific rituals, the four-day period of fasting,
and the offerings made to the Sun God during Chhath Puja are not described in
Vedic texts. The festival, as celebrated today, is considered to have evolved
over time, incorporating Vedic elements of sun worship but also developing its
unique practices and rituals. The festival likely has its roots in ancient sun
worship practices, which were common in various ancient civilizations,
including those in the Indian subcontinent. Over centuries, these practices
might have evolved into the elaborate festival of Chhath Puja, incorporating
local traditions, folk beliefs, and rituals that may not have been explicitly
outlined in the Vedas but were influenced by the Vedic tradition of venerating
natural elements and deities.
Some narratives connecting Chhath Puja to ancient Hindu
texts cite episodes from the Mahabharata, an epic that is part of the Smriti
texts (which are considered to be of human origin, in contrast to the Shruti
texts like the Vedas, which are believed to be of divine origin). One such
narrative involves the character Karna, who was a son of Surya and is said to
have performed rigorous austerities in honor of his father, the Sun God. This
is sometimes cited as a historical precedent for Chhath Puja, suggesting an
ancient tradition of sun worship that predates its current form.
While Chhath Puja as it is known today does not have
direct mentions in the ancient Vedas, the festival’s core practice of sun
worship has Vedic roots. The evolution of Chhath Puja into its present form is
a testament to the dynamic nature of cultural and religious practices, which
can adapt and integrate ancient traditions with local customs and rituals to
create meaningful contemporary expressions of faith and devotion.
Chhath Puja: A Performative Ecology
Chhath Puja, a venerable and complex festival rooted in
the Hindu tradition, presents a fascinating case study for understanding
performative ecologies within indigenous cultural practices. This festival,
primarily observed in the Indian states of Bihar, Uttar Pradesh, and Nepal, as
well as among the diaspora from these regions, transcends mere ritualistic
observance, embedding within its praxis a profound ecological consciousness
that merits scholarly attention.
At the heart of Chhath Puja are the meticulous rituals,
the evocative songs, and the symbolic dances that collectively constitute its
performative aspects. These practices are not merely performative in the
theatrical sense but are deeply imbued with performative power that acts upon
the social and ecological environment of the community. Performative ecology,
as applied to Chhath Puja, thus refers to the dynamic interplay between these
cultural performances and the ecological ethos they engender and sustain.
The rituals of Chhath Puja, conducted over four days,
involve strict fasting, abstention from drinking water (Vratta), holy bathing,
and offerings (Arghya) to the Sun God, Surya, and his consort, Usha and
Pratyusha, at sunrise and sunset. This veneration of the sun, as a source of
life and energy, underscores a fundamental ecological principle: the
recognition of the sun's centrality to life on earth. The embodied practice of
offering prayers to the rising and setting sun, performed at riverbanks or
water bodies, reinforces the sacralization of water and sun, highlighting an
intrinsic reverence for natural elements crucial for ecological balance and
sustainability.
4 Bhojpuri (one of the many regional languages that are
widely spoken in Bihar) folk songs in total have been mentioned and analysed as
a reference to Chhath Puja as a performative ecology:
Song No. 1
पहिले पहिले हम कईनी
छठी मईया व्रत तोहार
छठी मईया व्रत तोहार
करिह क्षमा छठी मईया
भूल चुक गली हमार
भूल चुक गली हमार
गोदी के बलकवा के दिह
छठी मईया ममता दुलार
छठी मईया ममता दुलार
पिया के सनेहिया
बनहिय
मईया दिह सुख सार
मईया दिह सुख सार
नारियर केरवा घोउदवा
साजल नदिया किनार
साजल नदिया किनार
सुनिह अरज छठी मईया
बढ़े कुल परिवार
बढ़े कुल परिवार
घाट सजावाली मनोहर
मईया तोर भगति आपार
मईया तोर भगति आपार
लिहिएं अरगिया हे मईया
दिहीं आशीष हजार
दिहीं आशीष हजार
Source:-https://www.hindibhajan.in/pahile-pahil-chhathi-maiya-lyrics/
Translation :
For the first time, we have undertaken
Your fast, O Chhathi Maiya.
Forgive us, O Chhathi Maiya,
For any mistakes or shortcomings of ours.
Grant your affection and warmth
To the children in our laps,
O Chhathi Maiya, with your motherly love.
Make us your beloved, O Mother,
Grant us the entirety of happiness.
Coconuts and bananas are arranged,
Along the banks of the river.
Hear our plea, O Chhathi Maiya,
May our family grow.
The bank is beautifully decorated,
O Mother, your devotion is boundless.
We offer our prayers, O Mother,
Bless us with thousands of blessings.
The song is an expression of devotion and commitment by a
devotee who is observing the Chhath fast for the first time. Through its
lyrics, the song likely describes the rituals associated with Chhath Puja,
including the preparation of the prasad (offerings), the cleanliness and purity
required to perform the rituals, and the significance of offering prayers to
the setting and rising sun. Like many Chhath Puja songs, this one also
emphasizes gratitude towards the Sun God (Surya) and Chhathi Maiya for
sustaining life on earth with their divine energy. It may express hope for the
well – being, prosperity, and health of the family and community, reflecting
the festival's themes of thanksgiving and seeking blessings.
The song, by mentioning the observance of the Chhath
fast, also highlights the cultural and ecological consciousness inherent in the
festival. Chhath Puja celebrates the sun as a source of all life and energy,
promoting respect for natural resources, such as water bodies, the sun, and the
earth, underscoring the ecological ethos of the festival.
Songs like “PahilePahile Hum Kaini Chhathi Maiya Varat
Tohar” play a crucial role in the performative aspect of Chhath Puja,
facilitating a communal sense of worship, shared devotion, and cultural continuity
all while reinforcing the festival’s deep ecological consciousness and cultural
significance.
Song No. 2
आठ ही के काठ के कोठरिया हो दीनानाथ ,
रूपे छा ने लागल केवाड़
आठ ही के काठ के कोठरिया हो दीनानाथ ,
रूपे छा ने लागल केवाड़
ताहि ऊपर चढ़ी सुतले हो दीनानाथ
बांझी केवडूवा धइले ठाड़
ताहि ऊपर चढ़ी सुतले हो दीनानाथ
बांझी केवडूवा धइले ठाड़
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
पुत्र संकट पडल मोरा हो दीनानाथ
ओहिला केवडूवा धईले ठाड़।
पुत्र संकट पडल मोरा हो दीनानाथ,
ओहिला केवडूवा धईले ठाड़
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
नैना संकट पड़ल मोरा हो दीनानाथ
ओहिला केवडुआ धईले ठाड़
नैना संकट पड़ल मोरा हो दीनानाथ
ओहिला केवडुआ धईले ठाड़
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
चदर उघारी जब देखले हो दीनानाथ ,
कौन संकट पडल तोहार
काया संकट पडल मोरा हो दीनानाथ ,
ओहिला केवडुआ धईले ठाड़
काया संकट पडल मोरा हो दीनानाथ ,
ओहिला केवडुआ धईले ठाड़
बांझीनी के पुत्र जब दिहले दीनानाथ
खेलत-कुदत घर जात
बांझीनी के पुत्र जब दिहले दीनानाथ
खेलत-कुदत घर जात
अन्हरा के आंख दिहले कोढ़िया के कायावा
हसत बोलत घर जात
अन्हरा के आंख दिहले कोढ़िया के कायावा
हसत बोलत घर जात
Source: https://www.bhajanganga.com/mobile_bhajan/lyrics/id/19162/title/aath-hi-kath-ke-kothariya-he-dinanath
Translation in English:
In a hut made of eight wooden beams, O Lord,
The doors are beautifully shadowed by your form.
Upon it, as you slept, O Lord,
The barren banana plant stood tall.
When the cover was lifted and you saw, O Lord,
What trouble has befallen you?
The trouble of a son has fallen upon me, O Lord,
That's why the banana plant was placed there.
When the cover was lifted and you saw, O Lord,
What trouble has befallen you?
The trouble of my eyes has fallen upon me, O Lord,
That's why the banana plant was placed there.
When the cover was lifted and you saw, O Lord,
What trouble has befallen you?
The trouble of my body has fallen upon me, O Lord,
That's why the banana plant was placed there.
When you gave a son to the barren woman, O Lord,
He went home, playing and jumping.
You gave eyes to the blind, a body to the leper,
They went home, laughing and speaking.
This song poignantly expresses pleas for divine
intervention and blessings, reflecting the themes of hope, faith, and the
transformative power of devotion, common in Chhath Puja songs. The references
to miraculous gifts bestowed by the deity highlight the deep faith in divine
grace and the miracles it can bring into the lives of devotees. This song,
embedded with the cultural and spiritual ethos of Chhath Puja, reflects the
deep-seated traditions and devotional practices associated with this festival.
Through its lyrics, the song narrates a scene that symbolically represents the
core values and rituals of Chhath Puja.
“आठही के काठ के कोठररया
हो दीनानाथ, रूपे छा ने लागल केवाड़”
(Translated : In a hut made of eight wooden beams, O Lord, The doors are
beautifully shadowed by your form.”):
This line describes a humble setting, a small hut made of
eight bamboo sticks, where the divine presence is felt, symbolized by the
shadow (or perhaps the light) gracing the door. The term “दीनानाथ” (Deenanath), meaning ‘Lord of the poor’ or
a reference to the divine, emphasizes the accessibility of the divine to even
the most humble of settings during Chhath Puja.
“ताहि ऊपर चढ़ी सुतले हो दीनानाथ
बांझी केवडूवा धइले ठाड़” (Translated:
“Upon it, as you slept, O Lord, The barren banana plant stood tall. When the
cover was lifted and you saw, O Lord,”): The song continues to paint a vivid
picture of devotion, mentioning a sterile banana tree placed upright. In the
context of Chhath Puja, the banana tree and its leaves are significant, often
used in creating the offerings (prasad) and the makeshift altars for worship.
The act of placing a sterile banana tree upright might symbolize an offering or
a gesture of devotion, expecting fertility and blessings in return.
“चदर उघारी जब देखले हो दीनानाथ , कौन संकट पडल तोहार” (Translated: When the cover was lifted and
you saw, O Lord,): This line describes a moment of revelation or supplication,
where the devotee asks the deity to recognize the troubles or crises they face.
The act of uncovering the "चदर" (sheet or veil) symbolizes revealing one's
problems and vulnerabilities to the divine.
“पुत्र संकट पडल मोरा हो दीनानाथ, ओहिला केवडूवा धईले ठाड़” (Translated: The trouble of a son has
fallenupon me, O Lord,That's why the banana plant was placed there.”): The
devotee expresses a desire for a child, a common theme in many prayers where
childlessness is seen as an affliction or a “संकट” (crisis). The mention of placing a “केवडूवा” (banana tree)
upright signifies an offering or an act of devotion specific to Chhath Puja rituals,
symbolizing fertility and prosperity.
Chhath Puja involves rigorous rituals performed with
great devotion to thank the Sun God for sustaining life on Earth and to request
blessings for the family's well – being. This song reflects the deep emotional
and spiritual dimensions of the festival, where personal afflictions are laid
bare before the divine in hope of relief and blessings. Through its narrative,
the song underscores the festival’s themes of faith, devotion, and the intimate
relationship between devotees and the divine. It highlights the belief in the
power of traditional rituals and the purity of one’s intentions to invoke
divine grace, which is central to the ethos of Chhath Puja. The song, thus,
serves not only as an expression of cultural identity but also as a testament
to the enduring faith in the transformative power of divine blessings.
Through this song, the spiritual, cultural, and
ecological dimensions of Chhath Puja are beautifully intertwined, showcasing
the festival’s deep – rooted significance in fostering a harmonious
relationship between humans and the divine, as well as between communities and
the natural world. This song is deeply rooted in the context of Chhath Puja,
reflecting a dialogue with the divine, specifically with Deenanath (a name for
the Lord, often referring to the Sun God in the context of Chhath Puja or a
deity concerned with the welfare of the downtrodden). It portrays a series of
pleas to the deity, highlighting various afflictions or desires of the devotees
and the miraculous interventions they receive as blessings. The song
encapsulates the essence of hope, faith, and divine benevolence central to the
festival.
Song No. 3
कांच ही बांस के बहंगिया,
बहंगी लचकत जाय
बहंगी लचकत जाय
होई ना बलम जी कहरिया,
बहंगी घाटे पहुंचाय
बाट जे पूछेला बटोहिया,
बहंगी केकरा के जाय
बहंगी केकरा के जाय
तू तो आन्हर होवे रे बटोहिया,
बहंगी छठ मैया के जाय
बहंगी छठ मैया के जाय
ओहरे जे बारी छठि मैया,
बहंगी उनका के जाय
बहंगी उनका के जाय
Source: https://www.bhaktibharat.com/bhajan/chhath-kanch-hi-bans-ke-bahangiya
Translation in English:
The bamboo basket is made of fine bamboo,
The basket sways as it goes.
My beloved has become the carrier,
Taking the basket to the ghats.
On the way, the passerby asks,
"Whose basket is going?"
"You are blind, passerby,
The basket is going for Chhathi Maiya."
It's the devotee of Chhathi Maiya,
All offerings are being taken.
The basket sways as it goes.
This song captures the essence of preparation and journey
towards the river or water body (ghat) for the Chhath Puja offerings. The
“basket” mentioned is symbolic of the offerings (prasad) made during the
festival, and the song beautifully illustrates the communal and devotional
aspects of the Chhath Puja, highlighting the dedication of the devotees and the
respect from the community towards those observing the fast and participating
in the rituals.
Song
No. 4
केलवा के पात पर उगेलन सुरुज मल झांके झुके
केलवा के पात पर उगेलन सुरुज मल झांके झुके
ए करेलु छठ बरतिया से झांके झुके
ए करेलु छठ बरतिया से झांके झुके
हम तोसे पूछी बरतिया ऐ बरितया
से केकरा लागी
हम तोसे पूछी बरतिया ऐ बरितया
से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
हमरो जे बेटवा कवन ऐसन बेटवा से उनके लागी
हमरो जे बेटवा कवन ऐसन बेटवा से उनके लागी
हे करेली छठ बरतिया से उनके लागी
हे करेली छठ बरतिया से उनके लागी
अमरुदिया के पात पर उगेलन सुरूज मल झांके झुके
अमरुदिया के पात पर उगेलन सुरूज मल झांके झुके
ए करेलु छठ बरतिया से झांके झुके
ए करेलु छठ बरतिया से झांके झुके
हम तोसे पूछी बरतिया ए बरितिया
से केकरा लागी
हम तोसे पूछी बरतिया ए बरितिया
से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
हमरो जे स्वामी
कवन एसन स्वामी
से उनके लागी
हमरो जे स्वामी
पवन एसन स्वामी
से उनके लागी
ए करेली छठ बरतिया से उनके लागी
ए करेली छठ बरतिया से उनके लागी
नारियर के पात पर उगेलन सुरूजमल
झांके झूके
नारियर के पात पर उगेलन सुरूजमल
झांके झूके
ए करेलू छठ बरतिया से झांके झूके
ए करेलू छठ बरतिया से झांके झूके
हम तोसे पूछी बरतिया ए बरतिया
से केकरा लागी
हम तोसे पूछी बरतिया ए बरतिया
से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
ए करेलू छठ बरतिया से केकरा लागी
हमरो जे बेटी कवन ऐसन बेटिया
से उनके लागी
हमरो जे बेटी कवन ऐसन बेटिया
से उनके लागी
ए करेलू छठ बरतिया से उनके लागी
ए करेलू छठ बरतिया से उनके लागी
Source:
https://www.hindibhajan.in/kelva-ke-paat-par-lyrics/
Translation
in English:
On
the leaf of the banana, the radiant Sun shyly peeks,
Oh,
this is from the devotee observing Chhath, shyly peeks.
I
ask you, O observer of the fast, O observer, for whom does it hold
significance?
Oh,
this Chhath fast, for whom does it hold significance?
For
my son, which son, for him, it holds significance,
Oh,
this observance of Chhath fast, for him, it holds significance.
On
the leaf of the guava, the radiant Sun shyly peeks,
Oh,
this is from the devotee observing Chhath, shyly peeks.
I
ask you, O observer of the fast, O observer, for whom does it hold
significance?
Oh,
this Chhath fast, for whom does it hold significance?
For
my husband, which husband, for him, it holds significance,
Oh,
this observance of Chhath fast, for him, it holds significance.
On
the leaf of the coconut, the radiant Sun shyly peeks,
Oh,
this is from the devotee observing Chhath, shyly peeks.
I
ask you, O observer of the fast, O observer, for whom does it hold
significance?
Oh,
this Chhath fast, for whom does it hold significance?
For
my daughter, which daughter, for her, it holds significance,
Oh,
this observance of Chhath fast, for her, it holds significance.
This song beautifully captures the essence of
Chhath Puja, a festival dedicated to the Sun God, highlighting the deep
devotion and the personal significance of the fast for the observer’s loved
ones. It reflects the festival’s spirit of thanksgiving and prayers for the
well – being of family members, showcasing the intimate connection between the
devotee, their family, and the divine.
The songs of Chhath Puja, often passed down through
generations, are imbued with themes of thanksgiving, devotion, and an
acknowledgment of the natural world’s bounty. These lyrical narratives serve
not only as a medium of cultural transmission but also as a vehicle for
instilling an ecological consciousness among the participants. The songs, by
extolling the virtues of the sun, earth, and water, facilitate a collective
resonance with nature, fostering a sense of unity and interdependence with the
environment.
Analyzing Chhath Puja through the lens of
performative ecology allows us to appreciate how these embodied practices serve
as a conduit for ecological wisdom. The festival exemplifies how indigenous
traditions can foster an acute awareness of and respect for the natural world.
It demonstrates that the performative elements of Chhath Puja – rituals, and
songs are not mere cultural artifacts but active agents in cultivating and
perpetuating an ecological consciousness. This performative ecology, thus, not
only sustains a rich cultural heritage but also embodies a critical model of
environmental stewardship and sustainable living.
The Bhojpuri Chhath Puja songs analysed in this study
function not merely as devotional lyrics but as embodied ecological performances, where ritual, emotion, environment, and cosmology converge. Drawing upon Kapila Vatsyayan’s conception of cultural ecology
this paper reads the songs as living archives of
indigenous ecological knowledge. These songs articulate how communities in
eastern India have historically understood, inhabited, and ritually negotiated
their relationship with nature. Kapila Vatsyayan’s work urges us to view Indian
ritual practices as holistic knowledge systems, where performance is
inseparable from environment, body, and cosmology. In this framework, Chhath
Puja emerges as a lived ecology, enacted through disciplined bodies, ritual
movement, sung prayer, and ecologically attuned material culture. The songs do
not merely accompany the ritual; they constitute it. They guide bodily
gestures, regulate emotional states, and situate the devotee within a sacred
ecological order.
This is evident in “PahilePahile Hum Kaini Chhathi
Maiya Varat Tohar”, where the voice of a first-time vratin articulates
humility, fear, devotion, and hope. The song foregrounds the body as the
primary ritual site – fasting, abstinence, and purification are not abstract
spiritual acts but physically demanding ecological disciplines. The invocation
of riverbanks, banana leaves, coconuts, and seasonal fruits situates devotion
firmly within a local ecosystem. Here, performance becomes ecological
participation: the act of singing is inseparable from standing in water, facing
the sun, and aligning one’s breath and posture with cosmic rhythms. Vatsyayan’s
emphasis on the body-in-ritual allows us to see this song as an
ecological choreography, where human movement responds to solar and hydrological
cycles.
The second song, “Aath Hi Kath Ke Kothariya Ho
Deenanath,” makes this connection even more explicit. The imagery of a
fragile hut, the barren banana plant, and bodily afflictions (blindness,
disease, childlessness) reveals a worldview where ecological imbalance
manifests as corporeal suffering. The banana plant here functions as a
ritualized ecological symbol – simultaneously vegetal, maternal, and medicinal.
Through Vatsyayan’s lens, the banana plant is not a metaphor but a performative
object, activated through placement, posture, and prayer. What is striking in
this song is the intimate dialogue between the devotee and the divine, staged
through ritual performance. The act of “lifting the veil” (chadar ughari)
becomes a symbolic exposure of ecological and bodily vulnerability. The song
narrates divine intervention not as miraculous rupture, but as restoration of
balance – children are born, sight is restored, bodies heal. This restoration
mirrors the ecological logic of Chhath Puja itself: harmony is achieved not
through domination of nature, but through submission, restraint, and
reciprocity.
The third song, “Kanch Hi Bans Ke Bahangiya,”
shifts attention from stillness to movement. The swaying bamboo basket carried
to the ghat is a powerful image of ritual mobility. Vatsyayan’s theory allows
us to read this as processional performance, where rhythm, gait, and
communal participation transform an everyday journey into a sacred ecological
act. Bamboo – renewable, local, and biodegradable – becomes both material and
metaphor for sustainable ritual practice.
The fourth song, “Kelwa Ke Paat Par Ugelan Surujmal,”
is perhaps the most explicitly ecological in its imagery. The sun peeking
through banana, guava, and coconut leaves foregrounds nature not as backdrop
but as active interlocutor. Leaves function as ritual surfaces, mediating the
gaze between devotee and deity. Through Vatsyayan’s framework, this becomes a
moment of aesthetic ecology, where sight, light, and vegetal life converge in
Building upon the intricate performative aspects of
Chhath Puja, this research paper’s investigation delves into the ecological
potency inherent within this festival, elucidating its embodiment of an
ecologically sustainable worldview. Chhath Puja, with its profound emphasis on
solar worship, water conservation, and the ethos of harmonious coexistence with
nature, offers a compelling lens through which to examine the interconnections
between cultural practices and environmental sustainability. While assessing
the songs we analyse that at the core of Chhath Puja is the veneration of the
sun, a practice that transcends mere religious observance to underscore a
deeper ecological significance. This ritualistic worship of the sun, as the
ultimate source of energy and life, inherently acknowledges the critical role
of solar power in sustaining life on earth. Through this act of reverence,
Chhath Puja encapsulates an ecological wisdom that recognizes the
indispensability of solar energy in the ecological balance, thereby promoting a
sustainable model of living that is in harmony with the natural rhythms of the
environment.
Moreover, the festival’s meticulous attention to water
rituals, where offerings are made in rivers, ponds, or other water bodies,
serves as a poignant reminder of the sanctity of water as a life – sustaining
resource. These rituals not only embody an act of thanksgiving for the bounties
of nature but also foreground the importance of water conservation. By
sanctifying water through religious practice, Chhath Puja effectively instills
a sense of reverence towards water bodies, encouraging community-wide efforts
towards their preservation and protection against pollution. This aspect of the
festival thus emerges as a culturally embedded mechanism for promoting water
conservation and addressing issues of water scarcity.
Furthermore, Chhath Puja’s emphasis on harmonious living
with the natural world is manifest in its eco – centric rituals, which eschew
the use of synthetic materials in favor of natural offerings. The biodegradable
materials used in the rituals, such as bamboo baskets, earthen lamps, and the
offerings of seasonal fruits and vegetables, reflect an inherent respect for
the environment. This conscious minimization of ecological footprint
exemplifies an integrated approach to environmental stewardship, where
religious practices are aligned with principles of ecological sustainability.
Through a detailed analysis of these dimensions, it
becomes evident that Chhath Puja serves as a dynamic conduit for promoting
environmental stewardship and addressing contemporary challenges of ecological
imbalance. The festival’s ecological ethos, articulated through its rituals,
offerings, and collective celebrations, not only fosters a deep connection with
the natural world but also advocates for a sustainable model of interaction
with the environment. It posits a paradigm where cultural and religious
practices are not seen as separate from ecological concerns but as deeply
intertwined with the fabric of environmental sustainability.
Chhath Puja as a Solution to Environmental Loss:
Chhath Puja, through its core practices of solar
veneration, water conservation, and the use of biodegradable materials,
inherently advocates for a sustainable interaction with the natural world.
These practices, deeply embedded in the ritual’s structure, not only reflect a
profound respect for nature but also embody practical solutions to pressing
environmental issues such as pollution, resource depletion, and biodiversity
loss.
Firstly, the festival’s emphasis on solar worship
highlights the potential of solar energy as a sustainable alternative to fossil
fuels. The ritualistic acknowledgment of the sun as a life – giving force
underscores the importance of harnessing solar power, aligning with contemporary
efforts to transition towards renewable energy sources. This traditional
practice mirrors modern sustainability goals, advocating for a reduction in
carbon emissions and a move towards cleaner, more sustainable energy solutions.
Secondly, Chhath Puja’s focus on water rituals and the
conservation of water bodies directly addresses the urgent need for water
conservation and the sustainable management of water resources. The festival's
practices, which involve the reverential use of water and the cleaning of water
bodies, serve as a cultural impetus for community-based water conservation
efforts. By fostering a collective responsibility towards maintaining the
sanctity and cleanliness of water bodies, Chhath Puja offers a model for
community engagement in addressing water scarcity and pollution, key challenges
in the realm of environmental sustainability.
Moreover, the use of natural and biodegradable materials
in the rituals of Chhath Puja provides a stark contrast to the rampant
consumerism and waste generation characteristic of contemporary society. The
festival’s eco – friendly practices, such as the use of earthen lamps, bamboo
baskets, and the offering of seasonal fruits and vegetables, promote a minimal
ecological footprint. This aspect of Chhath Puja resonates with the principles
of circular economy and zero-waste lifestyles, highlighting the ritual's
relevance as a model for sustainable consumption and waste management.
In synthesizing these observations, it becomes evident
that Chhath Puja, with its rich tapestry of ecologically mindful practices,
offers more than just a religious or cultural experience; it presents a
holistic approach to environmental stewardship. The festival's traditional
ecological wisdom, when viewed through the lens of contemporary environmental
challenges, reveals its potential as a sustainable model capable of addressing
issues of environmental degradation, resource depletion, and ecological
imbalance.
Conclusively, Chhath Puja embodies a living tradition
that bridges the gap between ancient ecological wisdom and modern
sustainability goals. By drawing on the ritual's practices as a source of
inspiration and action, there lies the potential to forge innovative solutions
to environmental loss. This exploration not only amplifies the significance of
Chhath Puja as a cultural heritage but also positions it as a pivotal solution
in the global quest for environmental sustainability and ecological harmony.
Chhath Puja exemplifies how indigenous cultural practices
can harbor profound ecological insights and solutions. By integrating reverence
for natural elements with sustainable living practices, the festival offers a
compelling model for ecological stewardship, demonstrating the potential of
cultural traditions to contribute meaningfully to the global discourse on
environmental sustainability and ecological balance. The findings are
synthesized, emphasizing Chhath Puja’s potential as a model for reconciling the
intricate relationship between humans and the environment. This study advocates
for a deeper understanding and appreciation of indigenous traditions as
reservoirs of ecological wisdom, urging a reevaluation of modern environmental
strategies through the lens of traditional knowledge systems.
In the words of Ashok Ghosh, chairman of
the state level Expert Aprraisal Committee, the technical Committee of State
Environment Impact Assessment Authority (SEIAA), the message of nature
conservation is best spread among masses in Bihar and elsewhere through Chhath.
“Embracing the spirit of Chhath Puja, a celebration that beautifully aligns
with nature. As we honor the sun, let’s also reflect on our responsibility
towards the environment. May this festival inspire us to protect our rivers,
preserve biodiversity, and create a sustainable future for all.
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