- 1 Makar Sankranti
- 2 Date and significance
- 3 Makar Sankranti and the Winter Solstice
- 4 Sankranti
- 5 Traditions, rituals and celebration
- 6 India
- 7 Melas
- 8 In historical event
Makar Sankranti is a Hindu festival celebrated in almost all parts of India, Nepal and Bangladesh in many cultural forms. It is a harvest festival that falls on the Magh month of the Nepali calendar (Hindu Solar Calendar).
Makar Sankranti marks the transition of the sun into the zodiacal sign of Makara (Capricorn) on its celestial path. The day is also believed to mark the arrival of spring in India and the Magh month in Nepal and is a traditional event. Makara Sankranthi is a solar event making it one of the few Hindu festivals which fall on the same date in the Nepali calendar every year: 14 January, with some exceptions when the festival is celebrated on 15 January.
Date and significance
Makar Sankranti is observed at the beginning of the Capricorn period under the sidereal zodiac, either 14 or 15 January, and signifies the arrival of the summer season.
Makar Sankranti and the Winter Solstice
Many Indians conflate this festival with the Winter Solstice, and believe that the sun ends its southward journey (Sanskrit: Dakshinayana) at the Tropic of Capricorn, and starts moving northward (Sanskrit: Uttarayaana) towards the Tropic of Cancer, in the Nepalese Hindu month of Poush on this day in mid-January.
While there is no overt solar observance of Winter Solstice in the Indian religion, the Vaikuntha Ekadashi festival, calculated on the lunar calendar, falls the closest. Further, the Sun makes its northward journey on the day after winter solstice when day light increases. Therefore, Makar Sankranti signifies the celebration of the day following the day of winter solstice.
Scientifically, currently in the Northern Hemisphere, winter solstice occurs between 21 and 22 December. Day light will begin to increase on 22 December and on this day, the Sun will begin its northward journey which marks Uttarayaan.
The date of winter solstice changes gradually due to the Axial precession of the Earth, coming earlier by approximately 1 day in every 70 years. Hence, if the Makara Sankranti at some point of time did mark the day after the actual date of winter solstice, a date in mid-January would correspond to around 300CE, the heyday of Indian mathematics and astronomy.
Sankranti is celebrated all over India with some regional variations. It is known by different names and celebrated with different customs in different parts of the country popularly celebrated in Karnataka (Sankranthi), Telangana (Sankranthi), Andhra pradesh (Sankranthi) and Tamil Nadu (Pongal), Uttarakhand(Makar Sankranti).
In India it is known by different regional names.
Makar Sankranti: Chhattisgarh, Goa, Odisha, Haryana, Bihar, Jharkhand, Andhra Pradesh, Telangana, Karnataka, Kerala, Madhya Pradesh, Maharashtra, Manipur, Rajasthan, Sikkim, Uttar Pradesh, Uttarakhand, Bihar, West Bengal and Jammu
- Pongal, Uzhavar Thirunal: Tamil Nadu
- Uttarayan: Gujarat
- Maghi: Haryana, Himachal Pradesh and Punjab. The day before, people of Punjab celebrate Lohri.
- Bhogali Bihu: Assam
- Shishur Saenkraat: Kashmir Valley
- Khichdi: Uttar Pradesh and western Bihar
- Makara Sankramana: Karnataka
In other countries too the day is celebrated but under different names and in different ways.
- Bangladesh: Shakrain/ Poush Sangkranti
- Nepal: Maghe Sankranti or Maghi- /Khichdi Sankranti
- Thailand: Songkran
- Laos: Pi Ma Lao
- Myanmar: Thingyan
- Cambodia: Moha Sangkran
- Sri Lanka: Pongal, Uzhavar Thirunal
Traditions, rituals and celebration
Maghe Sankranti is a Nepalese festival observed on the first of Magh in the Bikram Samwat Hindu Solar Nepali calendar (about 14 January), bringing an end to the ill-omened month of Poush when all religious ceremonies are forbidden. On this day, the sun is believed to leave its southernmost position and begin its northward journey. Maghe Sankranti is similar to solstice festivals in other religious traditions.
Believers take ritual baths during this festival, notably at auspicious river locations. These include Sankhamul on the Bagmati near Patan; in the Gandaki/Narayani river basin at Triveni near the Indian border; Devghat near Chitwan Valley and Ridi on the Kaligandaki; and in the Koshi River basin at Dolalghat on the Sun Koshi. Festive foods like laddoo, ghee and sweet potatoes are distributed to relatives and friends. The mother of each household wishes good health to all family members.
The legend states that a successful businessman was curious as to why his supply of sesame seed seemed to be never ending. When he inspected the bag he found an idol of Lord Vishnu, the preserver.
According to Mahabharata, Bhishma, who had the power to control his own death, chose to die on the day of Maghe Sakranti. Therefore, it is believed that one who dies on this day might achieve Moksha, a release from rebirth cycle.
As per Kirat and Madhesi community this festival is celebrated as a start of a new year which is called Yele Dhung. Based on the rical evidence, the Kirat and Mithilacalendar was started when King Yalamber and Janaka respectively and they conquered Kathmandu valley.
It is celebrated differently across regions of India.
Andhra Pradesh and Telangana
The festival, Sankranti is celebrated for four days in Andhra Pradesh and Telangana:
- Day 1 – Bhoghi (Andhra Pradesh, Telangana and Karnataka)
- Day 2 – Makara Sankranti, the main festival day
- Day 3 – Kanuma (Andhra Pradesh And Telangana)
- Day 4 — Mukkanuma (Andhra Pradesh And Telangana)
The day preceding Makara Sankranti is called Bhoghi This is when people discard old and derelict things and concentrate on new things causing change or transformation. At dawn, people light a bonfire with logs of wood, other solid fuels and wooden furniture that are no longer useful. The disposal of derelict things is where all old habits, vices, attachment to relations and material things are sacrificed in the fire of the knowledge of Rudra, known as the “Rudra Gita Gyana Yagna”. It represents realization, transformation and purification of the soul by imbibing and inculcating divine virtues.
In many families, infants and children (usually less than three years old) are showered with the Indian jujube fruit Ziziphus mauritiana, called “Regi Pandlu” in Telugu. It is believed that doing this protects the children from the evil eye. Sweets in generous quantities are prepared and distributed. It is a time for families to congregate. Landlords give gifts of food, clothes and money to their workforce.
The second day is Makara Sankranti. People wear new clothes, pray to God, and make offerings of traditional food to ancestors who have died. They also make beautiful and ornate drawings and patterns on the ground with chalk or flour, called “muggu” or “Rangoli” in Telugu, in front of their homes. These drawings are decorated with flowers, colours and small, hand-pressed piles of cow dung, called “gobbemma”
For this festival all families prepare Chakinalu, Nuvvula Appalu, Gare Appalu or Katte Appalu or karam appalu, Madugulu (Jantikalu), Bellam Appalu, kudumulu, Ariselu, Appalu (a sweet made of jaggery and rice flour) dappalam (a dish made with pumpkin and other vegetables) and make an offering to God.
On the day after Makara Sankranti, the animal kingdom is remembered and, in particular, cows. Girls feed the animals, birds and fish as a symbol of sharing. Travel is considered to be inappropriate, as these days are dedicated for re-union of the families. Sankranti in this sense demonstrates their strong cultural values as well as a time for change and transformation. And finally, gurus seek out their devotees to bestow blessings on them.
On the third day, Kanuma is celebrated. Kanuma is very intimate to the hearts of farmers because it is the day for praying and showcasing their cattle with honor. Cattle are the symbolic indication of prosperity.
Nowadays Kanuma is not celebrated as widely as it used to be, but it is an integral part of the Sankranti culture and is meant for thanksgiving to cattle.
The fourth day is called Mukkanuma which is popular among the non-vegetarians of the society. On this day, farmers offer prayers to the elements (like soil, rain, fire for helping the harvest) and the (village) goddesses with their gifts which sometimes (and these days mainly) include animals.
People in Coastal Andhra do not eat any meat (or fish) during the first three days of the festival and do so only on the day of Mukkanuma.
Kanuma, Mukkanuma and the day following Mukkanuma call for celebrations with union of families, friends, relatives followed by fun activities, which mainly include cock fighting, bullock/ox racing, kite flying, and ram (pottelu) fighting.
On this occasion, in every town and city, people play with kites and the sky is filled with beautiful kites. Children and elders enjoy this occasion.
Another notable feature of the festival in Andhra Pradesh is the Haridasu who goes early in the morning around with a colourfully dressed cow, singing songs of Lord Vishnu (Hari) hence the name Haridasu (servant of Hari). It is a custom that he should not talk to anyone and only sing songs of Lord Vishnu when he goes to everyone’s house.
Bihar and Jharkhand
In Bihar and Jharkhand, the festival is celebrated on 14–15 January.
On 14 January, it is celebrated as Makar Sankranti or Sakraat or Khichdi (in local dialects). As in other parts of country, people take baths in rivers and ponds and feast upon seasonal delicacies as a celebration of good harvest. The delicacies include chura, gur (jaggery), sweets made of til (sesame seeds) such as tilgul, tilwa, maska, etc., curd, milk and seasonal vegetables. Kite flying festivals are organised, albeit on a small scale.
On 15 January, it is celebrated as Makraat (in some parts of the state) when people relish special khichdi (dal-rice replete with cauliflower, peas and potatoes).
The festival is one of the most important. People start their day by worshiping and putting til (sesame seeds) into fire followed by eating “dahi-chuda”, a dish made of beaten rice (chuda or poha, in Hindi, or avalakki, in Kannada) served with a larger serving of dahi (curd), with cooked kohada (red pumpkin) that is prepared specially with sugar and salt but no water.
The meal is generally accompanied by tilkut and lai (laddu made of til, chuda and rice). The festive meal is traditionally made by women in groups. Since the meal is heavy, lunch is generally skipped on the day and the time is, instead, spent on socializing and participating in kite flying festivals.
At night a special khichdi is made and served with its four traditional companions, “char yaar” (four friends) — chokha (roasted vegetable), papad, ghee and achaar. Since such a rich khichdi is generally made on this festival, the festival is often colloquially referred to as “Khichdi”.
Delhi and Haryana
Yadavs, Jats and other rural communities of Delhi and Haryana and many neighbouring states consider Sakraat or Sankranti to be a main festival of the year. Churma of ghee, halwa and kheer are cooked specially in Jats and Yadavs homes on this day.
One brother of every married woman visits her home with a gift of some warm clothing for her and her husband’s family. It is called “Sidha”. Women used to give a gift to their in-laws, and this rituals called “Manana”. The recipient will sit in a haweli (main palace where men sit together and share hookka). Women go to haweli to sing folk songs and give gifts.
Celebrations in Goa closely resemble to that in Maharashtra. The women celebrate ‘haldi-kumkum’.
Uttarayan, as Makara Sankranti is called in Gujarati, is a major festival in the state of Gujarat which lasts for two days.
- 14 January is Uttarayan
- 15 January is Vasi-Uttarayan (Stale Uttarayan) especially in Surat
Gujarati people keenly await this festival to fly kites, called ‘patang’. Kites for Uttarayan are made of special light-weight paper and bamboo and are mostly rhombus shaped with central spine and a single bow. The string often contains abrasives to cut down other people’s kites.
In Gujarat, from December through to Makara Sankranti, people start enjoying Uttarayan. Undhiyu (spicy, baked mix of winter vegetables) and chikkis (made from til (sesame seeds), peanuts and jaggery) are the special festival recipes savoured on this day.
In the major cities of Ahmedabad, Surat, Vadodara, Rajkot, and Jamnagar the skies appear filled with thousands upon thousands of kites as people enjoy two full days of Uttarayan on their terraces.
When people cut any kites they used to yell with words like “kaypo j chhe”, “e lapet”, “phirki vet phirki” and “lapet lapet” in Gujarati.
In Shimla District of Himachal Pradesh, Makara Sankranti is known as Magha Saaji. Saaji is the Pahari word for Sakranti, start of the new month. Hence this day marks the start of the month of Magha.
According to Hindu religious texts, on the day of Uttarayani the sun enters the zodiac sign of Makara (Capricon), i.e., from this day onwards the sun becomes ‘Uttarayan’ or it starts moving to the north. It is said that from this day, which signals a change of season, the migratory birds start returning to the hills.
On Magha Saaja people wake up early in the morning and take ceremonial dips and shower in the springs or baolis. In the daytime people visit their neighbours and together enjoy khichdi with ghee and chaas and give it in charity at temples. Festival culminates with singing and Naati (folk dance).
This is the Suggi or harvest festival for farmers of Karnataka. On this auspicious day, girls wear new clothes to visit near and dear ones with a Sankranti offering in a plate and exchange the same with other families. This ritual is called “Ellu Birodhu.” Here the plate would normally contain “Ellu” (white sesame seeds) mixed with fried groundnuts, neatly cut dry coconut and fine cut bella (jaggery). The mixture is called “Ellu-Bella”. The plate contains shaped sugar candy moulds (Sakkare Acchu) with a piece of sugarcane. There is a saying in Kannada “ellu bella thindu olle maathadi” that translates to ‘eat the mixture of sesame seeds and jaggery and speak only good.’ This festival signifies the harvest of the season, since sugarcane is predominant in these parts. Ellu Bella, Ellu Unde, bananas, sugarcane, red berries, haldi and kumkum and small gift items useful in everyday lives are often exchanged among women in Karnataka.
In some parts of Karnataka, a newly married woman is required to give away bananas for five years to married women (muthaidhe/sumangali) from the first year of her marriage and increase the number of bananas in multiples of five. There is also a tradition of some households giving away red berries “Yalchi Kai” with the above. In north Karnataka, kite flying with community members is a tradition. Drawing rangoli in groups is another popular event among women during Sankranti.
An important ritual is display of cows and bulls in colourful costumes in an open field. Cows are decorated for the occasion and taken on a procession. They are also made to cross a fire. This ritual is common in rural Karnataka and is called “Kichchu Haayisuvudu.”
Makara Sankranti is celebrated in Kerala at Sabarimala where the Makara Jyothi is visible followed by the Makaravilakku celebrations.
In the Kumaon region of Uttarakhand, Makara Sankranti is celebrated with great gusto.
According to Indian religious texts, on the day of Uttarayani also called Ghughuti in Kumaon, the sun enters the Zodiacal sign of ‘Makara’ (Capricon), i.e. from this day onwards the sun becomes ‘Uttarayan’ or it starts moving to the north.
It is said that from this day, which signals a change of season, the migratory birds start returning to the hills. On Makara Sankranti people give Khichadi (a mixture of pulses and rice) in charity, take ceremonial dips in holy rivers, participate in the Uttarayani fairs and celebrate the festival of Ghughutia or Kale Kauva. During the festival of Kale Kauva (literal translation ‘black crow’) people make sweetmeats out of sweetened flour (flour and gur) deep fried in ghee, shape them in shapes such as drums, pomegranates, knives, and swords. They are strung together and worn as necklace, in the middle of which an orange is fixed. Early in the morning children wear these necklaces and sing “Kale Kauva” to attract crows and other birds and offer them portions of these necklaces, as a token of welcome for all the migratory birds, who are now coming back after their winter sojourn in the plains.
In Maharashtra on Makara Sankranti day people exchange multicoloured halwa (sugar granules coated in sugar syrup) and til-gul laadoo (sweetmeats made from sesame seeds and jaggery). Gulachi poli/puran poli (flat bread stuffed with soft/shredded jaggery mixed with toasted, ground til [white sesame seeds]) and some gram flour, which has been toasted to golden in pure ghee, are offered for lunch. While exchanging til-gul as tokens of goodwill people greet each other with the words “til-gul ghyaa, aani goad-goad bolaa” meaning ‘Accept this til-gul (sweet) and utter sweet words’. The underlying thought in the exchange of til-gul is to forget the past ill-feelings and hostilities and resolve to speak sweetly and remain friends. The importance of sesame seeds is it keeps body warm and provide good oil, which is needed as winter dried up the moisture from body.
In Maharashtra, similar to Andhra Pradesh Makar Sankaranti, is normally a three-day festival.
Day 1 is known as Bhogi, day 2 as Sankrant and day 3 as Kinkrant/Kinkranti.
The story behind this festival is Sankarasur Rakshasa was very brutal indeed. And He started torturing and killing people. To finish off Sankarasur Goddess Sankranti appeared on the earth and killed Sankarasur. To celebrate the downfall of Sankarasur, people started festival Sankranti.
This is a special day for the women in Maharashtra when married women are invited for a get-together called ‘Haldi-Kunku’ (literally meaning turmeric-vermillion) and given gifts such as utensils, clothes etc. Typically, women wear black sarees or black coloured outfits on this occasion. The significance of wearing black is that Sankranti comes at the peak of the winter season and black colour retains and absorbs heat, helping keep warm. Maharashtra is also famous for kite flying on this special occasion.
Makara Sankranti is one of the most auspicious days for the Indians and is celebrated in almost all parts of India in myriad cultural forms, with great devotion. Millions of people take a dip in places like Ganga Sagar (the point where the river Ganges meets the Bay of Bengal) and Prayag and pray to the Sun God (Surya). It is celebrated with pomp in southern parts of India as Sankranti in Karnataka (Pongal in Tamil Nadu), and in Punjab as Maghi.
Makara Sankranti is also to honour, worship and to pay respect to Saraswati (Goddess of Knowledge). At the start of this significant event, there is worship for ancestors.
Makara Sankranti identifies a period of enlightenment, peace, prosperity and happiness followed by a period of darkness, ignorance and viciousness with immense sorrow. The six months of northern movement of the sun is followed by six months of southern movement.
Since the festival is celebrated in mid-winter, food prepared for this festival is such that it keeps the body warm and gives high energy. Laddu of til made with jaggery is a speciality of the festival. In the western Indian state of Maharashtra it is called ‘Tilgud’. In Karnataka it is called ‘Yellu-Bella’. In some states, cattle are decorated with colours and are made to jump over a bonfire.
In Odisha people prepare makara chaula uncooked newly harvested rice, banana, coconut, jaggery, sesame, rasagola, Khai/Liaa and chhena puddings for naivedya to gods and goddesses. The withdrawing winter entails a change in food habits and intake of nourishing and rich food. Therefore, this festival holds traditional cultural significance. It is astronomically important for devotees who worship the sun god at the great Konark temple with fervour and enthusiasm as the sun starts its annual swing northwards. According to various Indian calendars, the Sun’s movement changes and the days from this day onwards become lengthier and warmer and so the Sun-God is worshiped on this day as a great benefactor. Many individuals at the start of the day perform a ritual bath while fasting. Makara Mela (Fun fair) is observed at Dhabaleswar in Cuttack, Hatakeshwar at Atri in Khordha, Makara Muni temple in Balasore and near deities in each district of Odisha. In Puri special rituals are carried out at the temple of Lord Jagannath. In Mayurbhanj, Keonjhar, Kalahandi, Koraput and Sundargarh where the tribal population is greater, the festival is celebrated with great joy. They celebrate this festival with great enthusiasm, singing, dancing and generally having an enjoyable time. This Makara Sankranti celebration is next to the Odia traditional new year Maha Vishuva Sankranti which falls in mid April. Tribal groups celebrate with traditional dancing, eating their particular dishes sitting together, and by lighting bonfires.
In Punjab, Makar Sankranti is celebrated as Maghi. Bathing in a river in the early hours on Maghi is important. Hindus light lamps with sesame oil as this is supposed to give prosperity and drive away all sins. The Punjabis dance their famous “bhangra”. Then they sit down and eat the sumptuous food that is specially prepared for the occasion. It is traditional to eat “kheer”, rice cooked in milk and sugarcane juice. It is also traditional to consume khichdi and jaggery.
December and January are the coldest months of the year in the Punjab. Maghi represents the change of the season to warmer temperatures and increase in daylight. Huge bonfires are lit on the eve of Maghi and the day is celebrated as Lohri.
Rajasthan and West Madhya Pradesh
“Makar Sankrati” or “Sankrat” in the Rajasthani language is one of the major festivals in the state of Rajasthan. The day is celebrated with special Rajasthani delicacies and sweets such as pheeni (either with sweet milk or sugar syrup dipped), til-paati, gajak, kheer, ghevar, pakodi, puwa, and til-laddoo.
Specially, the women of this region observe a ritual in which they give any type of object (related to household, make-up or food) to 13 married women. The first Sankranti experienced by a married woman is of significance as she is invited by her parents and brothers to their houses with her husband for a big feast. People invite friends and relatives (specially their sisters and daughters) to their home for special festival meals (called as “Sankrant Bhoj”). People give out many kind of small gifts such as til-gud (jaggery), fruits, dry khichadi, etc. to Brahmins or the needy ones.
Kite flying is traditionally observed as a part of this festival. On this occasion the sky in Jaipur and Hadoti regions is filled with kites, and youngsters engage in contests trying to cut each other’s strings.
It is a four-day festival in Tamil Nadu:
- Day 1: Bhogi Pandigai
- Day 2: Thai Pongal
- Day 3: Maattu Pongal
- Day 4: Kaanum Pongal
The festival is celebrated four days from the last day of the Tamil month Maargazhi to the third day of the Tamil month Thai.
The first day of festival is Bhogi It is celebrated by throwing away and destroying old clothes and materials, by setting them on fire, marking the end of the old and the emergence of the new. In a villages there will be a simple ceremony of “Kappu Kattu” (kappu means secure) will be done. The ‘neem’ leaves are kept along the walls and roof of the houses. This is to eliminate evil forces.
The second day of festival is Thai Pongal or simply Pongal. It is the main day of the festival, falling on the first day of the Tamil month Thai which starts with the solar cycle when sun starts moving through the summer solstice. It is celebrated by boiling rice with fresh milk and jaggery in new pots, which are later topped with brown sugar, cashew nuts and raisins early in the morning and allowing it to boil over the vessel. This tradition gives Pongal its name. The moment the rice boils over and bubbles out of the vessel, the tradition is to shout (Ponggalo Ponggal)!” and blow the sangu (a conch), a custom practised to announce it was going to be a year blessed with good tidings. Then new boiled rice is offered to the Sun god during sunrise, as a prayer which symbolises thanks to the sun for providing prosperity. It is later served to the people in the house for the ceremony. People prepare savouries and sweets such as vadai, murukku, payasam and visit each other and exchange greetings.
The third day of festival is Maattu Pongal. It is for offering thanks to cattle, as they help farmers in agriculture. On this day the cattle are decorated with paint, flowers and bells. They are allowed to roam free and fed sweet rice and sugar cane. Some people decorate the horns with gold or other metallic covers. In some places, Jallikattu, or taming the wild bull contest, is the main event of this day and this is mostly seen in the villages.
The fourth day of the festival is Kaanum Pongal (the word kaanum means “to view”). During this day people visit their relatives, friends to enjoy the festive season. It is a day to thank relatives and friends for their support in the harvest. It started as a farmers festival, called as Uzhavar Thirunaal in Tamil. Kolam decorations are made in front of the house during Thai Pongal festival.
In Indian Religion this is the first of the big bathing days. Over two million people gather at their respective sacred places for this holy bathing such as Allahabad and Varanasi in Uttar Pradesh and Haridwar in Uttarakhand. If they cannot go in river then they bathe at home. There is a compulsion to bathe in the morning while fasting; first they bathe then they eat sweets such as til ladoo and gud laddo (known as tillava in Bhojpuri). At some places new clothes are worn on this day.
Kite flying is an inevitable part of the festival in Uttar Pradesh, as with many states of India such as Gujarat and Maharashtra. Like other places in India, the references to sweets, til (sesame seeds) and gud (jaggery) are found in the songs sung on this day:
Meethe Gur me mil gaya Til,
Udi Patang aur khil gaye Dil,
Jeevan me bani rahe Sukh aur Shanti,
Mubarak ho aapko Makar-Sankranti.
In West Bengal, Sankranti, also known as Poush Sankranti named after the Bengali month in which it falls (last date of that month), is celebrated as a harvest festival Poush Parbon. (It falls on 14 January on the Western calendar.)
The freshly harvested paddy and the date palm syrup in the form of Khejurer Gur and Patali is used in the preparation of a variety of traditional Bengali sweets made with rice flour, coconut, milk and ‘khejurer gur’ (date palm jaggery) and known as ‘Pitha’. All sections of society participate in a three-day begins on the day before Sankranti and ends on the day after. The Goddess Lakshmi is usually worshipped on the day of Sankranti.
In the Himalayan regions of Darjeeling, the festival is as known as Magey Sakrati. It is distinctly associated with the worship of Lord Shiva. Traditionally, people were required to take a bath before sunrise and then commence their pooja. The food that is consumed consists primarily of sweet potatoes and yams.
Millions of people take a dip in places like Ganga Sagar (the point where the river Ganges meets the Bay of Bengal). Ganga Sagar falls in West Bengal.
In the day of Makar Sankrinti Hindu God Dharma is worshiped. And hotchpot or rice is offered to the God as Bhog. The day after Makar Sankranti the first day in the month Magh from Bengali calendar The Goddess Laxmi devi is worshiped. It is called Baharlaxmi Puja as the idol is worshiped in an open place.
Many melas or fairs are held on Makara Sankranti the most famous being the Kumbha Mela, held every 12 years at one of four holy locations, namely Haridwar, Prayag (Allahabad), Ujjain and Nashik. The Magha Mela (or mini-Kumbh Mela held annually at Prayag) and the Gangasagar Mela (held at the head of the Ganges River, where it flows into the Bay of Bengal). Makara Mela in Odisha. Tusu Mela also called as Tusu Porab is celebrated in many parts of Jharkhand and West Bengal. Poush Mela is an annual fair and festival that takes place in Santiniketan, in Birbhum District of West Bengal.
In historical event
The Marathi term “Sankrant Kosalali” meaning ” Sankranti has befallen us”,or “disaster befallen” is said to have originated from the events of the Third Battle of Panipat took place on 14 January 1761, at Panipat , about 60 miles (97 km) north of Delhi between a northern expeditionary force of the Maratha Empire and the forces of the King of Afghanistan, Ahmedshah Abdali , supported by two Indian Muslim allies—the Rohilla Afghans of the Doab , and Shuja-ud-Daula , the Nawab of Awadh were one generation of Maratha army killed.