The Kumbh Mela is the greatest of north-Indian fairs
and it has exerted a mesmeric influence over the mind and the
imagination of the ordinary Indian from time immemorial.
It is held once every
three years by rotation, on the banks of holy riversthe
Godavari in Nasik, the Shipra in Ujjain, the Ganga in Haridwar and
the confluence of the Ganga, Yamuna and the mythical Saraswati in
Prayag or Allahabad as it is called now. The Purna (complete) Kumbh,
the biggest and the most auspicious fair, which falls once every
twelve years is always at Allahabad, for the Sangam or confluence of
rivers is considered to be particularly holy. When the particular configuration of the
Kumbh at Allahabad falls on a Monday, it is called the Somvati
Amavasya and the spiritual benefits increase manifold. The Purna
Kumbh is followed by the Ardh Kumbh in importance and this fair
falls every six years when millions of devout congregate at Allahabad
on the banks of the holy river, braving the hazards of cold, disease,
hunger and a myriad other privations, to gain spiritual salvation and
contentment.
The origin of Kumbh which
is an ancient and continuing element in the Indian ethos, extends
backwards into mythology. The story of the origin is related with
some variation in the Ramayan, Mahabharat and the Puranas. According
to one source, the gods, who had been defeated by the demons,
approached Vishnu, the preserver of the universe, seeking the boon of
regeneration and the gift of immortality. Vishnu directed them to
the primeval ocean in which were hidden the secrets of life and
death. The gods sought the help of the demons, to whom they promised
part of the spoils. Making a paddle out of Mount Mander and a rope
out of serpent Anant Nag they churned the ocean till it yielded the
holy cow an they flying horse, the Iyre and the siren, Lakshmi and
Vishvakarma. Finally, Dhanvantri, the divine physician, emerged
holding the kumbh (pitcher) of amrit (the nectar of life) that could
bestow immortality. As both the demons and the gods lunged for the
pot. Dhanvantri changed himself into a rook and flew off the
heavens, with the pitcher. On his journey, which lasted twelve days,
he rested at four spots-Prayag, Nasik, Ujjainn and Haridwar-which
have consequently been consecrated by drops of nectar that fell
there. Therefore, these places are considered holy by the Hindus and
have become important pilgrim spots.
Historically speaking,
the roots of the Kumbh can be traced to the river festivals in which
pots of grains were soaked in the waters of the holy rivers ad put to
seed, with the rest of the grain, at sowing time. It has also been
considered to be a Pre-Aryan fertility ritual, for the kumbh
symbolizes not only the Mother goddess but also the womb, the
generative pot. Rivers as givers of life and agents of fertility,
became tirthas (holy places) as they act as bridges between heaven
and earth, the human and the divine.
Credit for organizing the
Kumbh into a congress of Hinduism, where rishis, munis, sadhus ad
yogis gathered to discuss and debate upon the finer points of their
faith and disseminate their religion goes to the seventh century
saivite philosopher and religious guru Adi Shankaracharya. He
infused new life into the tottering citadel of Hinduism, which had
been badly battered by the break away religious of Buddhism and
Jainism, by organizing the Kumbh Mela.
Thus the kumbh Mela
became an important meeting ground for the devout Hindus and its
importance has not diminished over the years and even today millions
of pilgrims from all over the world, from various walks of life,
sects and communities gather at the Kumbh. For most it is a
once-in-a-lifetime trip. They probably plan and save over many years
to make this visit to the king of tirthas, the Purna Kumbh, seeking
salvation. For thousands of traders, shopkeepers and pedlars who
gathers there, the Mela means business and profits. Many come to
enjoy the lively and colourful bustle of crowds buying curios and
magical stuff and generally having fun. It is both a holy day and a
holiday for the people.
The main rite performed
at the Mela is the ritual bath. Orthodox Hindus, who give great
importance to the performance of ritualistic action, believe that a
dip in the sacred waters the auspicious day will cleanse them and
their ancestors back to the eighty-eighth generation, off all evil
and sin, thus ensuring their salvation or freedom from the cycle of
death and rebirth. Ritual bathing is a public act ad is performed I
the open and ideally on the banks of a river or stream. It includes
the complete submergence of the body under water and an oblation to
the sun. The most auspicious day for the ritual bath at Kumbh is on
the day of the new moon.
The ascetics and sadhus
are an integral part of the Kumbh. One of the aims of devout hindus,
who make a pilgrimage to the Kumbh is also to have darshan of these
holy men and by touching the dust of their feet and listening of
their words, hope to have some of their merit rubbed off on
themselves.
The most conspicuous
sadhus at the Kumbh are the Nagas or naked sadhus. The Nagas smear
their bodies with ash and sport long matted hair. Constant exposure
to the elements ad rigorous self control makes them impervious to the
extremes of hot and cold. They ever need to adjust their clothings
to suit the weather. Originally a militant armed bad, the Nagas were
recruited to defend the ascetics who had taken the vow of nonviolence
and therefore could not retaliate when they were attacked by hostile
Buddhist, vaishavite or other monastic orders. The eyes of the Nagas
are usually red with the intake of charas ad ganja, which is also
considered to be one of the means of attaining siddhi (greatness).
Besides the Nagas, there
are several other types of sadhus, like the Urdhwavahurs who practice
severe physical austerities and their bodies are usually emaciated
and limbs shriveled; the Parivajakas, who live under a vow of silence
and go about tinkling little bells to get people out of their way;
the Shirshasins who stand all 24 hours and sleep with their heads
resting on a vertical pole attached to a oblong pole or meditate for
long hours steading of their heads; the Kalpvasis, who spend the
entire month of Kumbh on the banks of Ganga, meditating, performing
rituals and bathing thrice a day and may others.
There are also thousands
of Godmen among the bustling crowds, who try to outdo each other in
selling themselves. Many guarantee peace, freedom and salvation over
loudspeakers competing raucously for attention. However, the more
prominent, better established or well connected ones are not so
brash.
On the day of the new
moon, the day begins very early at about 3 p.m., when the first
pilgrims line up for a dip in the river. Scantily clad, they chat
no-stop Jai Ganga Maiya (long live mother Ganga). When
they finish, they leave quickly, to make way for the next lot of
bathers. Most of them shave their heads before the holy bath as it
is considered a part of the ritual.
With the first rays of
the sun, the processions of akharas or groups of sadhus of a
particular sect begins. The different sects of sadhus move in the
form of a procession towards the river. The processions are usually
led by the nagas. Every akhara at the kumbh is preceded by a
messenger who carries a turban aloft a pole announcing their arrival.
There is an air of ostentation about these holy men. The heads of
the sects move in golden chariots, with silk umbrellas and leopard
skin rugs. All the akharas try to outdo each other in themes of
grandeur and fanfare. The endless crowed surges towards the Sangam,
which is the magnet which draws them all together. Everyone is
wholly absorbed in the magic of the moment.
After their minds and
bodies have been cleansed by the purificatory dip, the pilgrims do
fresh clothes and proceed to perform puja on the river bank. After
having had their meals, the pilgrims walk around listening to
discourses of various sadhus or have a darshan of the well-known
godmen. By next morning the pilgrims are ready to leave. Some stay
back a few days, weeks, even a month but eventually they depart,
cleansed of all their sins and hoping to have had achieved spiritual
salvation.
There is story that
neatly sums up the attitude of the ordinary Hindus to the Kumbh.
According to this story, as Parvati, the consort of Lord Shiva,
watched the millions gather at the holy Kumbh, she became pensive and
turning to Shiva said You are indeed compassionate my Lord but
to me it seems your compassion has done more harm than good for only
a fool would lead a virtuous life when moksha can be attained by a
mere dip in the holy river. On hearing her complaint, Shiva
suggested that they pay a visit to the Kumbh. Taking the form of a
Brahmin couple, Lord Shiva lay prone on the ground while beside him
Parvati sobbed profusely like a bereaved wife. When the pilgrims
stopped to enquire about her plight, she answered all queries by
saying, Lord Shivas has promised that the mere touch of a
sinless man can bring my husband to life. But if the person is not
sinless, he will die instantly. On hearing this all the
pilgrims recoiled for none of them truly believed that they had been
cleansed of their sis after the holy dip. Thus the widow sat crying,
until a drunk came staggering along and as soon as he found out her
problem, he was certain that a dip in the river would purify him.
After a quick dip in the river he returned and bent down to touch the
dead Brahmin, whereupon Shiva revealed himself and said, You
indeed attained moksha my so, so far only you. Back at their
heavenly abode, Shiva asked Parvati, With all my divine
compassion I do not seem to have succeeded in making salvation so
very cheap, after all, havel I?
This, then, is the
reality of the Kumbh Mela, a populous testimonial to the power of
religion; a magical experience promising salvation to the many
millions who came to the Kumbh.
|