Goverdhan Poojan Vrat Katha 6. Hartalika Teej Vrat Katha 7. Holi Poojan Vrat Katha 8. Kajli Teej Vrat Katha 9. Karwa Choth Vrat. This festival falls on the fourth day of the Kartik month of the Hindu calendar. Attached is the PDF version of Karwa Chauth Vrat Katha in Hindi. Karva Chauth (Hindi: करवा चौथ) is a one-day festival celebrated by Hindu women in many countries in which married women fast from sunrise to moonrise for.
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This Karva Chauth Katha is read during Karva Chauth rituals. DOWNLOADS || Download Karva Chauth Katha in Hindi (PDF) | Download. Hindi Book- Vrat Katha - Ebook download as PDF File .pdf), Text File .txt) or Download as PDF, TXT or read online from Scribd Karwa Choth Vrat Katha. Karva Chauth Katha, Stories, Kahani PDF in Punjabi Hindi: Shubh Karva Chauth Vrat Katha & Happy Karva Chauth Vrat Strories PDF in Punjabi Hindi.
Karva Chauth is a one-day festival celebrated by Hindu women four days after purnima a full moon in the month of Kartika. Dates differ according to the Gregorian calendar which is tabular and not based according to constellations. Karva Chauth, like many Hindu festivals, is based on the lunisolar calendar which accounts for all astronomical positions, especially positions of the moon which is used as a marker to calculate important dates. On Karva Chauth women, especially in Northern India , who are married fast from sunrise to moonrise for the safety and longevity of their husbands. Karva is another word for ' pot ' a small earthen pot of water and chauth means 'fourth' in Hindi a reference to the fact that the festival falls on the fourth day of the dark-fortnight, or Krishna paksh , of the month of Kartik. Karwa Chauth is celebrated in Northern India. One hypothesis is that military campaigns were often conducted by men in far off places whereby men would often leave their wives and children to go off to war.
Married women worship Lord Shiva and His family including Lord Ganesha and break the fast only after sighting and making the offerings to the moon. The fasting of Karwa Chauth is strict and observed without taking any food or even a drop of water after sunrise till the sighting of the moon in the night.
Karwa is very significant during Puja and it is also given as Dan to the Brahmin or any eligible woman. Download APK Additional Information Category: Android 4. Karwa Chauth Katha App What shall I say? Thus do anthropologists exasperate long-suffering hosts with foolish questions. I was embarrassed by my error and did not pursue the topic, but it is easy to think with hindsight of the contrast between the lion-riding weapon-wielding warrior goddess represented in local Mataji temples and the beatific protectress of families worshipped by women at their ephemeral home shrines.
This mother may reside in a clay pot, in tree branches, in wall drawings. The offerings she prefers are the same cosmetics and sequined cloth that women themselves covet as gifts, and wear to worship her— all emblems of auspicious wifehood. As recorded in my notes: Tij said to be like Gangaur, all are rups [forms] of Parvati.
This quest for control, for female agency if you will, finds expression in collective solidarities at ritual events. In some Rajasthan cities Gangaur is the occasion for a major public procession.
In Ghatiyali it was, like Tij, a festival observed only by those castes which forbid divorce and widow remarriage. Collections made between the s and s Freed and Freed ; Marriott ; Tiwari show that the story everyone knows today was earlier just one among a number of coexisting tales associated with the festival.
The dominant story has its variants—largely whether or not it includes a secondary plot about a scheming servant girl. This subplot engages a folkloric motif reaching back to ancient Indian literature and with a global spread. The plot features a good wife deceived with a false moon by loving brothers—who have only the best intentions—into breaking her fast too soon with disastrous results for her husband.
It is a lesson in the imperative—never break a vow! Here we encounter some surprising twists: women tell stories of women who claim to fast but actually eat. They get hungry; they indulge their cravings; their husbands do not die. Rather, the suspicious husband spies on his wife, and finding that she breaks her vow, he recites mocking verses describing her behavior to shame her; he beats her too—which is how both variants conclude The Sanskrit Puranas are vast mythological texts containing many stories of the deities.
What Marriott means here is that the Karva Chauth narrative does not appear in Sanskritic texts. For a cross-cultural exploration of substitute brides see Doniger Moonbeams in provincial north India may have a startling brightness.
Young women adapt ritual traditions as they seek balance between comforting stasis and potentially chaotic aspiration in their changing social world. For some women, however, ritual solace may seem banal and no longer do the trick. A dissonant fieldwork postscript: Kanta—young, defiant, hardworking, probably not much over 25—was struggling to raise her small daughter on her own.
She told me that her husband was a drinker, and that he had deserted her when she was hospitalized for excessive bleeding following a difficult birth and the loss of their second child, a baby boy.
Kanta came to our flat and prepared one simple meal in the late morning or early afternoon we cooked our own supper. Thoughtlessly I asked Kanta if she were keeping the vow.
There were some grounds for my tactlessness because, as already related, I had conversed with one divorced female who claimed with enthusiasm to undertake the Karva Chauth fast on behalf of her children, and who clearly valued feeling herself part of a community of fasting married women.
Although I knew well that marriages in provincial Rajasthan could be as fraught with tension as anywhere in the world, over several decades of ethnographic work in this region I had rarely heard spousal anger verbalized so bluntly the sole exception being a very aged widow [ Gold and Gujar ].
Traditional lore found the highest virtue in a woman who put up with the worst kind of husband.
So I was instructed while living in Ghatiyali, where more than once I heard from friends a popular tale about a woman whose husband is in love with a prostitute. Although his body is loathsome and contagious, his dutiful wife takes him in her arms and carries him to his paramour. This tale which I love to tell my American students just to watch their faces was given to me in Rajasthan as instructive of the ideal behavior of a wife: dedicated to obey her husband-god no matter how low-down his wishes or behavior.
The husband has no redeeming features. Remember: suhag is equal to bhagvan; wifehood is the same as divinity.
Such blatant critique remains an exception, but during my year in Jahazpur I had plenty of occasions to observe that both the ideals and practices surrounding marriage are in serious and complicated flux Gold Ritual traditions may respond to such flux in more ways than one.
Most women live between extremes, and have considerable stake in their own familial and ritual roles. Many of the same women I knew who undertook difficult fasts, were also pursuing other strenuous endeavors far less traditional: getting educated up to graduate degrees; competing for government jobs.
Yet ethnographic encounters reveal variegation, discord, and novelty fringing these austere narratives. Women redefine ritual actions and meanings according to their own emotional needs within changing social and economic circumstances. In Ghatiyali at Tij thirty years ago, women already imagined, with what seemed like almost wistful humor, a different kind of husband as reward for a difficult fast. In present-day Jahazpur, younger women especially reimagine conjugality, absorbing the input of popular film and television dramas.
Syracuse University 18 Incidentally a version of this story appears on the Festivals web site , listed as Tij story no. A Rajasthan Village. New Delhi: Vir Publishing House. Doniger Wendy Doniger. Chicago: University of Chicago Press. Falk Nancy Auer Falk. Belmont, CA: Thomson Wadsworth. Freed and Freed Stanley A. Freed and Ruth S.
Hindu Festivals in a North Indian Village. Seattle: University of Washington Press. Gold Ann Grodzins Gold. Berkeley: University of California Press. Gold Oxford: Oxford University Press. London: Routledge. Gupta Shakti M. Festivals, Fairs and Fasts of India. Delhi: Clarion Books.
Holland and Skinner Dorothy C. Holland and Debra G. American Ethnologist, Jain Shaanti Jain. Vrat aur tyohaar Vows and Festivals.
Allahabad: Hindustani Academy. Rajasthani Sabad Kos Rajasthani Dictionary , 9 vols. Jodhpur: Rajasthani Shodh Sansthan. Marriott McKim Marriott. In Village India. Minturn Leigh Minturn.
Munshi Shoma Munshi. New Delhi: Routledge. Narayan Kirin Narayan. Mondays on the Dark Night of the Moon. Nava Bharat Times n. Celebrations: Festive Days of India.
Bombay: India Book House. Pearson Anne Mackenzie Pearson. Pintchman Tracy Pintchman. Raheja Gloria G. Raheja and Gold Gloria G.
Raheja and Ann Grodzins Gold. Singh S. Varanasi: Tara Book Agency. Sinha n. Vrat aur tyauhaar. Alahabad: Shri Durga Pustak Bhandar. The Oral Tales of India. The oldest known version of the story of Savitri and Satyavan is found in Vana Parva of the.
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