Madhushravani · Tema Vratam The vrat a Maithil bride keeps through her first married monsoon, thirteen or fourteen days long, and the longest women's observance in the Maithil year.

English

Madhushravani · Tema

मैथिली

मधुश्रावणी

Only the names actually in use are listed. A blank script is not an omission: the day may simply not be kept there, or be kept under a different festival's name.

1. Wednesday, 4 August 2027
2. Monday, 24 July 2028
3. Sunday, 12 August 2029

See the whole year on the calendar →

Worked out for Chennai, Lahiri ayanamsa. A date is a function of the place: set yours above and the next three come back for where you are.

The vrat a Maithil bride keeps through her first married monsoon, thirteen or fourteen days long, and the longest women's observance in the Maithil year. Each morning she gathers flowers with the women of the house and each evening she hears the katha of Bisahara and Manasa, the serpent goddesses, and of Gauri and Shankara. She eats once a day, food sent from her mother's house, and wears the clothes sent from her husband's. On the last day, the tema, a burning wick is pressed to her knee and her elbow, and the mark it leaves is taken as the measure of her husband's love; the fast is broken after it.

Deity

Manasa, Bisahara, Gauri, Shiva

Kind

Vratam Days kept by a fast or a vow, most of them coming round every lunar month.

From Shravana Krishna Panchami, the fifth of the dark fortnight that opens the purnimanta Shravana, to Shravana Shukla Tritiya. The tema, the last rite, is on the final evening.

This day carries no instant that can be put on a clock: it is fixed by the tithi or the nakshatra running at sunrise, or by a moonrise the app does not compute. The rule above is the whole of it.

One meal a day, cooked without salt in many houses and sent from the bride's mother's home; nothing is eaten that the katha of the day forbids, and the fast is kept strictly on the last two days.

Mithila alone keeps it, in Bihar and in the Nepal Terai; the nearest thing elsewhere is the Nag Panchami the same fortnight opens on, which the north keeps a fortnight later in the bright half.

The dates above are the Mithila reckoning, because that is the calendar this key belongs to. Switch the tradition on the calendar page to see how another one dates the same day.

• Srikalahasti Temple 97 km
  Tirupati district, Andhra Pradesh

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. Vayu, air, and the classic kshetram for Rahu-Ketu and Sarpa dosha nivarana pooja, booked for the same morning.

• Keezhperumpallam Naganathaswamy Temple 216 km
  Mayiladuthurai, Tamil Nadu

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. The Ketu sthalam, near Poompuhar, where Ketu worships Sivan with a serpent body and a human face.

• Paampuranathar Temple, Thirupampuram 246 km
  Thiruvarur, Tamil Nadu

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. The delta sthalam where Rahu and Ketu are given human faces and worshipped together, and the serpents are said to have been freed of a curse.

• Thirunageswaram Naganathaswamy Temple 251 km
  Thanjavur, Tamil Nadu

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. visited for Kala sarpa, Naga dosham and delayed marriage.

• Ghati Subramanya Temple 308 km
  Bengaluru Rural, Karnataka

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. Bengaluru’s Sarpa dosha temple, where Subramanya faces east and Narasimha west in the same idol.

• Sri Subrahmanyeswara Swamy Temple, Mopidevi 339 km
  Krishna, Andhra Pradesh

  This day is kept for Manasa, and the gazetteer keeps this temple for Sarpa and Kala sarpa. The Sarpa dosha kshetram of coastal Andhra, where the Lord is said to have come out of an anthill in a field.

11 more temples in this gazetteer are recorded for the day. Find temples near you.

A temple is listed here only where the gazetteer's own line names this day, or where this day's own entry names the town, or where the day belongs to the ancestors or the nagas and the temple is recorded for that rite. Where neither table says anything, nothing is listed. Your family's own temple comes first, and its calendar is the one that decides.

Every date here is computed from the Sun and Moon for the place entered, by the rule printed beside it. A printed panchangam can differ by a day where an almanac reads a tithi at a different instant, and a family's own custom always comes first. Where the practice genuinely varies, the text says so rather than choosing for you.