Dossier: Tudo sobre o Kumbh Mela 2010
The origins of Kumbha (Kumbha) Mela
The origin of Kumbha (Kumbha) Mela may have its roots in the Bathing fairs & festivals of the Neolithic culture in India
Our research leads us to believe this, considering two important points
- The idea of the bathing festivals appear to be derived from the most ancient memories of the Indian subcontinent, quoted in various religious, mythological and literary works
- The fact that the earliest Neolithic sites in India are found in and around the present Kumbha (Kumbh) locations
- Lahuradewa - at Middle Ganges region (around 7000 BC) is the earliest Neolithic site found in
- Jhusi – a recently discovered site near the confluence of the Ganges and Yamuna rivers has yielded a Carbon-14 dating of 7100 BC for its Neolithic levels, Jushi is very close to the
- Lahuradewa - at Middle Ganges region (around 7000 BC) is the earliest Neolithic site found in
These facts lead us to believe that the bathing festival may be a very ancient custom indeed
It is believed that Adi Shankarācharya, a great philosopher saint popularized the Kumbha Mela in the 8th century AD. He has been credited with creating the association of holy men and the Kumbha (Kumbh) Mela. The Dasnami Samprayadaya system of monkhood was also started by him, whereby making him the father of the present system of Kumbha (Kumbh) Mela, considering that all the ascetics attending fall into one or the other dasanama
In the recent times the popularity of the Kumbha (Kumbh) Mela has been phenomenal, in 1977, the number of pilgrims attending Kumbha Mela was 15 million, in 1989 the attendance was in about 29 million, in 1997 it was 40 million and the last one in Allahabad was attended by approximately by 65 million pilgrims. The forthcoming Kumbhas (Kumbhs) may throw in many surprises yet
Samudra Manthan (Samudra Mathana) - The Mythological Origins
There are two popular stories about how the process of Samudra Manthan (Samudra Mathana) leading to the creation of the Kumbha (kumbh) Purva
The seers have handed an old tale by oral tradition thus: at the beginning of this universe, the demigods and demons assembled together on the shore of the Kshera Samudra (Milk Ocean Meru Mountain
Once Indra, the King of Devatas, while riding on an elephant came across a seer named Durvasa who offered him a special garland. Indra accepted the garland but put it on the trunk of the elephant. The elephant was irritated by the smell and it threw the garland on the floor. This enraged the sage as the garland was a dwelling of Sri-hi (fortune) and was to be treated as Prasada. Durvasa rishi cursed Indra and all devatas to be bereft of all strength, energy, and fortune
In battles that followed this incident, Devatas were defeated and Danavas (demons) led by king Bali , who gained control of the universe. The Devatas sought help from Lord Vishnu who advised them to tackle the Danavas diplomatically; the Devatas formed an alliance with Danavas to jointly churn the ocean for the nectar of immortality and to share it among them. However, Lord Vishnu told Devatas that he would arrange that they alone obtain the nectar
Churning of the Kshera Samudra (Milk Ocean
Both the stories converge here on in explaining the process of churning of the Kshera Samudra (Milk Ocean
The churning of the Ocean of Milk Mount Mandara
Note: The Mahabharata version of the story differs in many respects from the one in the various Puranas such as Bhagawata, Brahma-vaivarta purana, and Agni purana. E.g. in the Mahabharata, it was not Vishnu who took the Kurma -avatara, but the Akupara, the king of tortoises, who did it on request from Devatas and Danavas
The thousand years of churning yielded many new elements and treasures; they being
Halahal (Kalakuta) - Poison
During the Samudra Mathan by the first element that came out of the Milk ocean was Halahala (toxic poison). The demigods and demons were mortally terrified because the poison was so toxic that it might have destroyed all of creation. On the advice of Lord Vishnu, the demigods approached Lord Shiva for help and protection. Out of compassion for living beings, Lord Shiva drank the poison. It was so potent that it changed the color of Shiva's neck to blue. For this reason, he is also called Neelakantha - the “blue necked one” (Nīla meaning blue and Kantha meaning throat
Precious Treasures & Gems
All kinds of herbs were cast into the ocean and thirteen Ratnas (gems or treasures) were produced from the ocean and were divided between Devatas and Danavas. These were
- Lakshmi - the goddess of fortune and wealth & Lord Vishnu's consort
- Kaustubha - the most valuable jewel in the world
- Parijat - the divine flowering tree with blossoms that never fade or wilt
- Varuni - goddess and creator of alcohol
- Dhanvantari - the deity of medicines & doctors
- Chandra - moon
- Kamadhenu - the wish-granting divine cow
- Kalpavriksha - the wish-granting tree
- Airavata - the elephant of Indra
- Apsaras - various divine nymphs like Rambha, Menaka, Punjikasthala, etc.
- Uchhaishravas - the divine 7-headed horse
- Sharanga - the bow of Lord Vishnu
- Shankha - Lord Vishnu's conch
And finally Amrutha (Ambrosia) the nectar of immortality was produced
This list of treasures varies according to source. It is slightly different in the Puranas, the Ramayana and the Mahabharata
Amrutha or Amrita (Ambrosia) - The nectar of immortality
Finally Dhanvantari, the divine physician, emerged with a pot containing Amrutha or Amrita - the heavenly nectar of immortality. Fierce fighting ensued between Devatas and Danavas for the nectar
After the battle, which according to one legend the gods won by trickery, four drops of the precious potion fell to earth, when Jayantha (Jayanth) the son of the chief deity Indra carried the jar (Kumbha/kumbh) that held the ambrosia in the form of a giant bird - these places became the sites of the four Kumbha (Kumbh) Mela festivals, according to another legend he ran away with the jar and hid them on twelve locations on earth where few drops of ambrosia fell, four of these places are known and identified as the four sites for the Kumbha (Kumbh) Mela, the other eight locations are being researched by our team
However, the demons eventually got hold of the Ambrosia and started celebrating. Alarmed, Devatas (demigods) appealed to Lord Vishnu, who then took the form of Mohini - a beautiful and enchanting damsel and distracted the demons
She is believed to have promised to distribute it equally amongst the two groups and sat them in different Panktees (Pantis) - lines opposite to each other and poured the Amrutha or Amrita to the Devatas who drank it immediately; however one danava disguised himself as a Sura and drank the Ambrosia. Due to their luminous nature, Surya (Sun) and Chandra (Moon) noticed his switching the sides. They informed Mohini, who had by now poured all the Ambrosia to the Devatas. He took his normal form as Vishnu and before the nectar could pass the demons throat; cut off his head with Sudarshana Chakra (the divine discus)
Thus story ends with the rejuvenated Devatas defeating the Danavas
Astrological implications
The Demons who head was cut off being immortal did not die, nor did the torso. The head was fitted on to a snake’s body and the torso was fitted with the snakes head, they became known as the ill-omened planets Rahu & Ketu. In order to take revenge on the Sun and Moon for exposing him, the immortal Rahu & Ketu occasionally swallow up the Sun or the Moon, causing eclipses
The demigods the Sun, Jupiter and Moon all played an important role in the eluding the Ambrosia from the demons. Therefore the Kumbha (Kumbh) Mela is also fixed on the Astrological significance of these three planets
Astrological Significance - Kumbhayoga
The demigods the Sun, Jupiter and Moon all played an important role in the eluding the Ambrosia from the demons. Therefore the Kumbha (Kumbh) Mela is also fixed on the Astrological significance of these three planets
Calculating the dates of the Kumbha (Kumbh) Mela
It is held that the Mela takes place only in the Kumbhayoga. This astronomical conjunction is said to be of four kinds, each of them being associated with one of the four sacred places. Without precise reference -although some verses mentioned below are supposed to be from the Puranas and often quoted to show the validity of holding the Kumbha Mela at the specified times and places- there is no consensus on the matter. These four Kumbhayogas are given as below
- When Jupiter is in the sign of Aquarius and the Sun enters Aries, the Kumbha Parva is held at Haridwar
- The Kumbha Parva is held at Prayaga when Jupiter enters Aries and the Sun and the Moon are in Capricorn on the new moon day of the month of Magha
- When the Sun and the Jupiter lie in Leo, the Kumbha Parva is celebrated on the banks of river
- The Kumbha Parva is celebrated at
Besides these, there are other alternative astronomical conjunctions that lead to the holding of Kumbha (Kumbh) at Prayag, Nasik Ujjain
- When the Sun is in Capricorn and Jupiter transits into Taurus on the new moon day in the month of Magha, the Kumbha Parva is held at Prayaga
- When the Jupiter, Sun and the Moon are in Cancer and it is Amavasya (new moon day), the Kumbha Parva is celebrated at
- When Saturn is in Libra and the Sun and Moon dwell together on the new moon day of Vaisakha, the salvation bestowing Kumbha Parva occurs at
History of the Kumbha (Kumbh) Mela
Ancient Timeline
10,000 BC: Historical postulates indicate presence of Neolithic Ritual River bathing fairs and festivals
600 BC: River melas are mentioned in Buddhist writings
400 BC: Greek envoy to Indian King Chandra Gupta reports on a Mela
300 BC: The present form of melas crystallizes at this time. Various Puranas, written texts based on ancient oral traditions, recount the dropping of the nectar of immortality at four sites after the "churning of the ocean"
547: Earliest recorded founding date of an Akhara (Monk order), the Abhana Akhara
600: Chinese pilgrim and writer Hiuen-Tsang attends a mela at Prayag (modern Allahabad), organized by King Harshavardhana
904: Founding of Niranjani Akhara
1146: Founding of Juna Akhara
1300: Kanphata Yogi militant ascetics are employed in the Rajasthan army
1398: Timur lays waste to Delhi to punish the sultan's tolerance toward Hindus, then proceeds to Haridwar mela and massacres thousands
1565: Madhusudana Sarasvati organizes fighting units of Dasanami orders
1684: Frenchman Tavernier estimates 1.2 million Hindu ascetics in India
1690: Saivites and Vaishnava sects battle at Nashik; 60,000 are killed
1760: Saivites and Vaishnavas battle at Haridwar mela; 1,800 die
1780: British establish the order for royal bathing by the monastic groups
1820: Stampede leaves 430 dead at the Haridwar mela
1906: British calvary intercede in a mela battle between sadhus
Recent History
1954: Four million people, 1 percent ofIndia Allahabad
1989: Guinness Book of World Records proclaims the crowd of 15-million crowd at the February 6Allahabad
1995: "Half-mela" (at six-year interval) atAllahabad
1998: Haridwar attracts 25 million in four months; ten million on April 14
2001: Mela atAllahabad
2003: Mela atNasik
2004: The Kumbha Mela is atUjjain
2007: Allahabad
2013 (January 27th to February 25th) - Allahabad / Prayaga, State of Uttar Pradesh
2015 (August 15th to September 13th) - Nasik, State of Maharastra
2016 (April 22nd to May 21st) - Ujjain, State of Madhya Pradesh
1954: Four million people, 1 percent of
1989: Guinness Book of World Records proclaims the crowd of 15-million crowd at the February 6
1995: "Half-mela" (at six-year interval) at
1998: Haridwar attracts 25 million in four months; ten million on April 14
2001: Mela at
2003: Mela at
2004: The Kumbha Mela is at
Ardha (Ardh) or the Half Kumbha (Kumbh) Mela
The Ardha (Ardh) or the Half Kumbha (Kumbh) Mela might have a result of intermixing of the Buddhist Religious Assemblies and the Hindu bathing festival and fairs. We find references of the King Harsha-Vardhana’s Religious Assemblies in the writings of the Chinese Traveler Hsüan-tsang
Many Indologists and Scholars of History believe that Harsha-Vardhana’s Assemblies that took place once in six years may have been the origin of the Ardha (Ardh) Kumbha (Kumbh) Mela at Prayaga / Allahabad. The later Kings of the region continued the practice of the bathing festivals once every six years; this was subsequently followed by the Ardha (Ardh) Kumbha (Kumbh) Mela by the Kings of Haridwar
For many centuries now, these two towns of Allahabad / Prayaga and Haridwar (Hara-Dwar) have been hosting the Ardha (Ardh) Kumbha (Kumbh) Mela. There is not much of a difference between the Maha or Poorna Kumbha (Kumbh) festivals and the Half Kumbha fairs, except for the fact that there are lesser intra-monastery activities viz. not many Akhadas (Akharas) conduct their elections, appointments, etc during the Ardha (Ardh) Kumbha (Kumbh) Mela
The Magha Melas and the Ardha (Ardh) or the Half Kumbha (Kumbh) Mela have provided many inputs to the existing rituals and Kalpavāsi Dharma over the centuries. King Harsha-Vardhana is believed to have donated all his personal and royal belongings at these gatherings. The traditional Kalpavāsis have followed in his footsteps and the MahaKalpavāsis engage in the ritual of Shayya Daan (Gifting of the Beddings) after completing twelve Kalpavāsas through the Magha Melas, Ardha (Ardh) Kumbha (Kumbh) Melas and the Maha Kumbha (Kumbh) Melas
The Shayya Daan symbolise the gifting away of even the beds of the Kalpavāsis, who after the twelve Kalpavāsa VratÀ pledge to live the rest of their life in the most ascetic, minimalistic and simplistic manner. This is a achieved only by the truly evolved minds, who get all the happiness and fulfillment that is required from within the Atman and no external tool is required for comfort or luxury. This Mahakalpavāsa VratÀ is not recommended to the normal folks
A brief account of the predecessor of the Ardha (Ardh) Kumbha (Kumbh) Mela and the subsequent Kalpavāsi ritual and ideological influence through Harsha-Vardhana’s efforts as narrated by Hsüan-tsang is given below
Harsha’s Religious Assemblies
After the ceremony at Kanuaj had closed amid these tragic incidents, the emperor, accompanied by the Chinese pilgrim, proceeded to Prayaga (Allahabad), where he used to celebrate another solemn festival at the end of every six years, at the confluence of the Ganga and Yamuna. All the vassal kings attended, and the king had already summoned there the followers of different religious sects, the poor, the orphan, and the needy for receiving gifts
Towards the west of the junction of the two rivers there was a great plain called “the Arena of charitable offerings,” as from very ancient times kings from different parts of India frequented this spot for the purpose of practicing charity. Here the emperor amassed his treasure and performed the ceremony, which lasted for about 3 months, and has bee vividly described by the biographer of Hiuen Tsang
“On the first day they installed the image of Buddha and distributed precious articles of the first quality and clothing of the same character
The second day they installed the image of Aditya-deva(Sun-god) and distributed in charity precious things and clothing to half the amount of the previous day
The third day they installed the image of Isvara-deva and distributed gifts as on the day before
The fourth day they gave gifts to 10,000 Buddhist Bhikkhus, each receiving 100 pieces of gold, one pearl, one cotton garment, various drinks and meats, flowers and perfumes
For the next twenty days gifts were bestowed upon the Brahmanas
For the next ten days alms were bestowed upon those who came from a distance to ask for charity
For the next month gifts were made to the poor, the orphans and the destitute
By this time the accumulation of five years was exhausted. Except the horses, elephants and military accoutrements, which were necessary for maintaining order and protecting the royal estate, nothing remained. The King even freely gave away his gems and goods, his clothing and necklaces, ear-rings, bracelets, chaplets, neck-jewel and bright head jewels
All being given away, he begged from his sister an ordinary second hand garment and having put it on, he paid worship to the Buddhas of the ten regions, and exulted with joy with his hands closed in adoration
This ceremony being over the assembled kings severally distributed among the people their money and treasure for the purpose of redeeming the royal necklaces, head jewels, court vestments, etc., and restored them to the king; and then after a few days these same things were again given away in charity, as before
Thus finished the remarkable ceremony which emperor Harsha-vardhana performed after the example of his ancestors, at the end of every sixth year, as he informed the Chinese pilgrim, this way the sixth of its kind during his rein. Shortly after this ceremony Hiuen Tsang returned home and the emperor took all possible steps to facilitate the journey
Māghamelā at Paryāga
Kvacit prabhālepibhir indranilair
Muktāmayi yastir inānuviddhā|
Anyatra mālā sitapankajānām
Indivarair utkhacitāntareva||
- Kālidāsa
The Kalpavāsa VratÀ has its origins at the annual Magha Mela held at the Theertharaja Prayāga. Some even believe that it is this VratÀ which got interposed with the Kumbha (Kumbh) Mela’s Kalpavāsi. The annual Magha Mela coverts itself into the Ardha Kumbha (Kumbh) every sixth year and the Poorna Kumbha (Kumbh) Mela every twelfth year
Prayāga (Allāhābād Gangā , Yamunā, and the invisible Sarasvati, in the heart of Gangā plain. It is famous as Thirtharāja and is believed to be holiest place in the three worlds existing in space (heaven, earth and nether world) and time (past, present, and future). It is a tirtha par excellence, a centre of faith and devotion, where people realize that religious affair is a medium of culture integration, and India India
Māghamelā is so called because the fair is celebrated in the month of Māgha (January-February). What distinguished this fair the common run of religious fairs is its long duration, longer than a month, for it covers the month of Māgha both by the lunar and solar calendars. It begins from the makara-sankrānti, i.e., when the sun enters the sign of Capricorn. Thousands of pilgrims, belonging to all strata of society and speaking different languages, and ascetics of various religious orders from all religious of the country flock to Prayāga and dwell in tents and hutments on the sands for Kalpavãsa within the sacred precincts. It is and annual feature that people perform their purificatory rites in the month of Māgha especially at Prayāga. What attracts them as a magnet, all at one time, to the same place, is the still vital strength of religious tradition. A miniature spiritual India Gangā and Yamunā during the shivering cold of Māgha and extent of the roots of this faith.
The format of the melā is greatly extended, mass-involving ritual. The pilgrims take their baths, make their offerings, observe religious vows, receive religious instructions, and pay visits to holy spots within the sojourn here for duration to engage in mutual discussion of momentous issues of this world and the nest and in preaching to the classes as well as masses. It is perhaps only at the Māghamelā that saints and laymen feel obliged to talk exclusively about religious and profane. As the melā goes on monastic and lay religious leaders, including the most famous pundits of the land, address gatherings of many sizes, ranging from 500 to 30,000 persons. Again, doctrinal topics are discussed by the holy ones. It is these meetings alone that coordinate the present state of Hindu theological and exegetical learning in a seemingly informal manner. In previous centuries it was at this melā that Indian learning was solidified and presented to be preventative body of Brahmanical, Budhist and Jain religious opinion. The melã may thus be defined as a socio-religious gathering where trade flourished and wealth circulated.
The melā is an old cultural institution. Along with the ritual activities associated with a particular festival come the sensory delights of the fair; and the Māghamelā is primarily a ritual bathing festival. The wide spreading plain, framed by the branches of the two rivers, is practically deserted most of the year; during the rainy season most of it is covered with mud. And yet when winter comes it becomes one of the beauty spots of the world. The surpassing beauty of the confluence where the melā assembles has caught the imagination of many, such of Kālidāsa (5th Century A.D) who described the beauteous tumult of waves and ripples at sangama
Forthcoming Kumbha (Kumbh) Melas
2010 (January 14th - April 28th) Haridwar, State of Uttarakhand2013 (January 27th to February 25th) - Allahabad / Prayaga, State of Uttar Pradesh
2016 (April 22nd to May 21st) - Ujjain, State of Madhya Pradesh
Haridwar (Hara Dwar) : Map of Haridwar
Haridwar is one of the most sacred pilgrimage places in Uttarakhand state of India
Map of Haridwar
Location: In Haridwar district of Uttarakhand in India
Climate:Summers: 40o C (maximum) and 15o C (minimum)
Winters: 16.6o C (maximum) and 0.6o C (minimum)
Best Time to Visit: During the Kumbha (Kumbh) Mela and September-November and February to April
Nearest Airport: Jolly Grant Airport
Nearest Railhead: Haridwar
Must Visits: Har-Ki-Pauri, Chandi Devi temple, Mansa Devi Temple, Gurukul Kangadi University, Daksha Prajapati Temple, Bhimgoda Tank, Parad Shivling, Maa Ananda Mayi Ashram and Maya Devi Temple
Languages: Hindi and English
STD Code: +01334 Pin Code: 249403
If you stand at the Hari (Har) – ki – Paudi (pauri) long enough,
the whole world would go past you
- Manish K Mokshagundam
A visit to Haridwar (Hara Dwar) is primarily a visit to the Hari (Har) – Ki – Paudi (Pauri) - literally, "footsteps of the Lord," and symbolically the footprints of the Amrita
The most sacred Ghat of Haridwar; thousands of devotees and pilgrims flock here during festivals or Snan from all over India
This sacred Ghat was constructed by King Vikramaditya (1st century BC) in memory of his brother Bhrithari. It is believed that Bhrithari came to Haridwar (Hara Dwar) and meditated on the banks of holy Ganga (Ganges ). When he died, his brother constructed a Ghat in his name, which later came to be known as Hari-Ki-Pauri
The most sacred Ghat within Har-ki-Pauri is Brahmakund. The evening prayer at dusk (Aarti) offered to Goddess Ganga at Hari-Ki-Pairi (steps towards God Hari) is an enchanting experience for any visitor. A spectacle of sound and colour is seen when, after the ceremony, pilgrims float Diyas (floral floats with lamps) and incense on the river, commemorating their deceased ancestors. Thousands of people from all round the world do make a point to attend this prayer on their visit to Haridwar (Hara Dwar)
History of Haridwar (Hara-Dwar)
The city of Haridwar India Hardwar
In Ancient Literature
Haridwar has been mentioned in the Mahabharata, in the Vanaparva chapter, where Sage Dhaumya tells Yudhisthira about the ‘Tirthas’ (pilgrimages) of India Ganga down to purify the souls of his 60,000 ancestors in the Satya Yuga. After this, the first dates in regular history come to 322-185 BC, when Haridwar came under Maurya Empire and then Kushana Empire continuously.
In Middle Ages
Well-known Chinese traveler Huan Tsang mentions Haridwar as ‘Mo Yu Lo’ in his travel chronicles dated 629 AD. Next came Timur Lang, the Turkish invader, on 13th January 1399 and invaded the city. Haridwar is also talked about in the 16th century ‘Ain-e-Akbari’ (written during Akbar’s reign) as Mayapuri. The first written evidence of the name Haridwara comes by Thomas Coryant, during Jahangir’s reign.
In Modern Times
After the Britishers arrival in the 1800s, two major dams were created, notably the Bhimgoda Dam in 1840. In 1868, the 'Haridwar Union Municipality
Mythological significance of Haridwar (Hara-Dwar)
Haridwar is also famous by many mythical names like Gangadwar, Mokshadwar, Tapovan and Mayapuri. It is at Haridwar that the Ganga finally emerges into the northern plains. Haridwar has earned fame as being the place which has been blessed by the trinity of Lord Shiva, Vishnu and Brahma. It is also one of the major Shaktipeethas. People prefer taking bath on the numerous Ghats built on the river shores. It is said that taking bath here purifies the soul and opens the way for the ultimate freedom, Moksha or Nirvana. Down the ages, Haridwar has purified the mind, the body and the soul. Not only in spiritual or religious terms has Haridwar come up as a major learning centre for arts, science and culture
The place of immortality
Haridwar is also one of the 12 places were the nectar of immortality or ambrosia feel during the churning of the Milk Ocean, known as the Ksherasagar or Keshra Samudra. This mythological connection gives Haridwar (Hara-Dwar) a very important position in the growth of Hinduism. Also it is because of this belief that the Kumbha (Kumbh) Mela and the Ardha (Ardh) Kumbha Melas are held here regularly
The Gateway to Chardham
Haridwar stands as the gateway to the four pilgrimages of Uttarakhand or Uttaranchal. Haridwar is considered to be located at the feet of Shiva's hills – the Shivaliks, therefore Haridwar is a doorway to the Devabhoomi (Dev-Bhoomi), the abode of the Gods
Chardham
Four of the holiest pilgrimages of India
- 1. Bhadrinath or Sri Badrinathji
- 2. Kedārnath or Sri Kedārnathji
- 3. Gangotri
- 4. Yamunotri
Collectively referred to as the Char Dham (or four pilgrimage centres) of Hinduism. For centuries, saints and pilgrims, in their search for the divine, have walked these mystical vales known in ancient Hindu scriptures as 'Kedarkhand'
The story of Bhagirath
According to a popular Hindu mythology Haridwar was known as Kapilasthana. Legend has it that the ancestors of Raja Bhagirath, were consumed by fire at this spot following a curse of Rishi Kapila. For their salvation Raja Bhagirath requested the Ganga (ganges) to descend on Earth
Haridwar was a town of the Sadhus’, the naked Hindu Ascetic. For many millennia the only residents were the Nathapanthis. The Sraddha rituals and the Pandas, Pujaris who come from the surrounding villages and leave at sunset after finishing their business with their respective Yajamanas (JajMaans). There was an unwritten law that there should be no carnal activities in this Holy city of Haridwar
Still, the life line is the river Ganga (Ganges ). All activities are directly related to the pilgrims who come to take the holy bath in Ganga . It is generally believed that Haridwar purifies a person religiously and spiritually. In recent times numerous Ashrams and Spiritual schools have revived the ancient glory of spiritual Haridwar. Off course the twin city of Rishikesh
A brief list of the Ashrams in Haridwar is given below
Ashram Soham Ashram
Name of Swamiji Sri Sw. Maheshananda Bhavan Turst
President - Sri Sw. Vivekananda Ji Maharaj
Address Bhupatwal
Phone and Fax
Ashram Yogananda Yogashram
Name of Swamiji Manager - Sri Yogananda Saraswati
Address Sapta Sarover, Ananda Van
Ashram Soham Ashram
Name of Swamiji Sri Sw. Maheshananda Bhavan Turst
President - Sri Sw. Vivekananda Ji Maharaj
Address Bhupatwal
Ashram Umeshwar Dham
Name of Swamiji Sw. Satguru Dev Paramhansa Uma Bharti Ji Maharaj
Address Sapta Sarover Marg
Phone and Fax 426 440, 425 440
Ashram Parmarth Ashram, Sukhdevananda Trust
Name of Swamiji President - Sw. Chinmayanand Saraswati
Manager - Sw. Mangalanand Saraswati
Address Sapta Sarover
Phone and Fax 427 231
Ashram Jai Maa Ashram
Name of Swamiji Founder - 1008 M.M. Sadgurudev Chakravarti
Caretaker - Jyoti Maa Usha Mata Ji Maharaj
Address Motichoor
Phone and Fax 426 099, 426 533
Ashram Vivek Niketan
Name of Swamiji Sw. Vivekanad Ji Maharaj
Address Ananada Van, Sapta Sarover
Ashram Sri Sadhu Guru Kabir Gurukul Ashram
Name of Swamiji Founder - Mahant Sri Gurumukh Sahib Ji
Manager - Sri Dev Narayan Das
Address Sapta Sarover
Ashram Sri Madhwashram
Name of Swamiji Sri Ram Vithala Turst
Address 336, Haripur Kalan, Sapta Sarower
Ashram Sri Maharshi Bhrigu Ashram
Name of Swamiji
Address Sapta Rishi Road
Ashram Hari Sharanam Satsanga Bhavan
Name of Swamiji Manager - Sw. Shailendracharaya Ji
Address Ananada Van, Haripur Kalan
Phone and Fax 425 813
Ashram Sri Bhrama Nivas Ashram
Name of Swamiji President - M.M Parmarth Dev Ji
Address Sapta Sarover Road
Ashram Sri Tulsi Manasa Mandir
Name of Swamiji President - M.M. Sw. Arjun Puri Ji Maharaj ( Manasa Parmarthansa)
Address Sapta Sarover Road
Phone and Fax 422 799, 427 999
Ashram Chitrakuta Akhandashram
Name of Swamiji Manager - Chitrakutapithadhishwar M.M. Sw. Dayananda Ji
Address Sapta Sarover
Phone and Fax
Ashram Shivananda Ashram
Name of Swamiji Founder - Sri 1008 Shivananada Ji Maharaj
Address Sapta Sarover Road
Phone and Fax
Ashram Siddeshwar Mahadev mandir
Name of Swamiji Sachchidananda Ji Maharaj,
Address Jigyasu Ashram, Sapta Sarover Road
Phone and Fax 425 365
Ashram Lal Dwar Dham Baba Lal Dayal Turst
Name of Swamiji M.M. Mahant Ram Das Prakash Das Ji Maharaj
Address Sapata Sarover Road
Ashram Bharat Sadan, Vriddha Sadhana Ashram Samnvaya Seva Turst
Name of Swamiji Founder - Satya Mitrananada Giri Ji
Address Sapata Sarover Road
Ashram Acharya Vela
Name of Swamiji Jagadguru Bal Swami Ji Maharaj
Address Sapta Sarover Road
Phone and Fax 423 796, 426 879
Ashram Avadhuta Mandal Ashram
Name of Swamiji M.M Sw. Satya Dev Ji
Address Hanuman Mandir Sapta Sarover
Phone and Fax 427 071
Ashram Sri Jai Ram Ashram
Name of Swamiji Br. Bhrama Swarup
Address Bhimgoda
Phone and Fax 426 251, 427 335
Ashram Gurumandal Ashram
Name of Swamiji M.M. Sw. Ram Swarup Ji
Address Near- Dev Pura Chowk
Phone and Fax 426 282
Ashram Bharat Mata Mandir, Samnvaya Seva Turst
Name of Swamiji Sw. Satya Mitrananada Ji
Address Sapta Sarover
Phone and Fax 426 256, 426 981
Ashram Sri Garib Das Ananada Ashram
Name of Swamiji Founder - M.M. Shankarananada Ji Maharaj
Caretaker - Chetananand Ji Maharaj
Address Bhupatwala
Ashram Kundalini Jagaran Atma Darshan Siddha Yoga Peeth
Name of Swamiji Mahendra Pratap Sharma Shaktipatacharya
Address Sapta Sarover Road
Ashram Veda Niketan Dham Trust
Name of Swamiji Founder - Sw. Ved Bharti
Address Sapta Sarover Road
Phone and Fax 426 768, 0161-744 745
Ashram Sri Bhagvan Ashram
Name of Swamiji Founder - M.M. Dr. Sw. Sachchidananda Hari Sakshi
Address Khadkhadi
Ashram Pawan Dham
Name of Swamiji Founder - Sw. Vedantannda Ji
Address Sapta Sarover Road
Phone and Fax 427 400
Ashram Nirdhan Niketan
Name of Swamiji Founder - Sw. Keshvananda Ji
Manager - 108 Sw. Balbramchari Mishan
Address
Ashram Kamal Das Kutiya
Name of Swamiji President - 108 Sri Om Prakash Shastri
Address Sapta Sarover Road
Phone and Fax 427 858
Ashram Sri Shankar Puri Ashram
Name of Swamiji Founder - Sri 108 Sw. Lakshaman Puri Ji
President - 108 Sw. Baij Nath Puri Ji
Address Khadkhadi
Ashram Sri Ayoddhya Dham
Name of Swamiji Founder - 1008 M.M. Sw. Siya Ram Das Ji
Address Bhupatwala
Phone and Fax
Ashram Sri Swatah Muni Udasin Ashram Charitable Trust
Name of Swamiji Founder - 108 Sw. Suresh Muni Ji
Address Rishikesh Road
Phone and Fax 421 948
Ashram Satsang Seva Ashram
Name of Swamiji Sw. Turiyananada Trust
Manager - Sw. Anchalananda Giri Ji
Address Rishikesh Road
Ashram Santa Mandal Ashram
Name of Swamiji President - M.M. Sw. Jagdish Muni
Address Bhimgoda
Ashram Sri Nirla Dham
Name of Swamiji Founder - Sant Nirla Swami
President - 108 Sw. Sadananda Paramhansa
Address Rishiukesh Road
Ashram Sri Akhanda Gita Mandir
Name of Swamiji Founder - Sri 1008 Sw. Sadananda Paramansa
Address Rishikesh Road
Ashram Sri Nijatma Prem Dham
Name of Swamiji Founder - Sri 1008 Sw. Guru Paramanand Ji
Address Rishikesh Road
Ashram Sri Ram Sharanam, Sri Ram Bhajan Trust
Name of Swamiji Sw. Govindananada Ji
Address 511/A, Sapta Sarpvar Road
Phone and Fax 421 741
Ashram Sri Venkateshwar Dham
Name of Swamiji Sri Raj Guru Seva trust
Address Sapta Sarover Road
Phone and Fax 426 293
MATAJI'S ASHRAMS IN HARIDWAR
Ashram Brahmakumari
Address
Phone 426 434
Ashram Anandamai Maa
Address Daksha Prajapati Kankhal
Phone 426 575
Ashram Tripura Yoga Ashram
Address Kankhal
Phone 425 743
Ashram Basanti Ashram
Address Kankhal
Ashram Santoshi Ashram
Address Kankhal
Phone 426 530
Ashram Mahila Milan Mandir
Address Kankhal
Phone 426 847
Ashram Parvati Ashram
Address Kankhal
Ashram Balabharti Ashram
Address Kankhal
Phone 426 014
Ashram Bhuma Shakti Peeth
Address Sanyas Marg, Kankhal
Ashram Gita Bharti
Address Kankhal
Ashram Sri 1008 Sri Shubha murti Maa
Address Niranjani Akahara Road
Ashram Santoshi Maa Ashram
Address Shravana Nath Nagar,
Ashram Radha Mai Ashram
Address Shravana Nath Nagar,
Ashram Janki Mai Ashram
Address Bhima Goda
Ashram Radha Mai Ashram
Address Bhima Goda
Ashram Sita Mai Ashram
Address Bhima Goda
Ashram Bhrigu Ashram
Address Bhima Goda
Phone 425 231
Ashram Rani Ma Ashram
Address Bhima Goda
Ashram Balavidushi Ashram
Address Bhima Goda
Phone 424 463
Ashram Vedanta Mahila Ashram
Address Bhima Goda
Ashram Umeshwar Dham
Address Bhima Goda
Phone 425 440, 426 440
Ashram Bhakton Ka Ram Dham
Address Bhima Goda
Ashram Ajar Dham
Address Bhima Goda
Phone 426 203
Ashram Mira Krishna Kunj
Address Bhima Goda
Ashram Lalita Yoga Ashram
Address Bhima Goda
Phone 424 254
Ashram Mta Ascchhidananda Ashram
Address Bhima Goda
Phone 427 871
Ashram Ram Kutir
Address Bhima Goda
Phone 427 942
Ashram Navajyoti Ashram
Address Bhima Goda
Phone 424 999
Ashram Akhanda Parama Dham
Address Bhima Goda
Note; the list is not exhaustive and non-verified
Haridwar is a sacrosanct place in Uttarakhand (Uttaranchal) well-connected to the rest of India Delhi India Hardwar Ganges reputed to remove all their sins. Read below to know the various ways to go to Haridwar
By Air
The city of Haridwar India Delhi
By Road
By road, Haridwar is well connected with major destinations of the region. While NH 58 connects Haridwar with the country's capital - Delhi , NH
By Rail
Going by the train is another good option since the journey is not only comfortable by also proves to be very economical. Haridwar has its own railway station with trains connecting it with major cities like Mumbai, Delhi Delhi
Ganga (Ganges), Devnagari: गंगा Gaṅgā
Maa (Mother) Ganga is one of the major rivers of the Indian subcontinent, flowing east through the Plains of northern India Bangladesh Himalayas in the Uttarakhand state of India Bay of Bengal
It has long been considered a holy river by Hindus and worshiped as the goddess Ganga in Hinduism. It has also been important historically: many former provincial or imperial capitals (such as Patliputra, Kannauj, Kashi, Allahabad Calcutta
During the early Vedic Ages, the Sindhu and the Sarasvati Rivers Ganga . But the later three Vedas seem to give much more importance to the Ganges , as shown by its numerous references
Possibly the first Westerner to mention the Ganges was Megasthenes. He did so
In Rome Ganges , the Nile , the Danube , and the Río de la Plata), representing the four continents known at the time
Situated on the banks of River Ganges, Varanasi Ganges is mentioned in the Rig-Veda, the earliest of the Hindu scriptures. It appears in the Nadistuti sukta (Rig Veda 10.75), which lists the rivers from east to west. In RV 6.45.31, the word Ganga is also mentioned, but it is not clear whether this reference is to the river. Also, people scatter ashes of loved ones here.
According to Hindu religion a very famous king Bhagiratha did Tapasya for many years constantly to bring the river Ganga, then residing in the Heavens, down on the Earth to find salvation for his ancestors, who were cursed by a seer Kapila Rishi. Therefore, Ganga descended to the Earth through the lock of hair (Jata) of god Shiva to make whole earth pious, fertile and wash out the sins of humans. For Hindus in India Ganga is not just a river but a mother, a goddess, a tradition, a culture and much more.
Some Hindus also believe life is incomplete without bathing in the Ganges at least once in one's lifetime. Many Hindu families keep a vial of water from the Ganges in their house. This is done because it is prestigious to have water of the Holy Ganga in the house, and also so that if someone is dying, that person will be able to drink its water. Many Hindus believe that the water from the Ganga can cleanse a person's soul of all past sins, and that it can also cure the ill. The ancient scriptures mention that the water of Ganges carries the blessings of Lord Vishnu's feet; hence Mother Ganges is also known as Vishnupadi, which means "Emanating from the Lotus feet of Supreme Lord Sri Vishnu."
The holy water of River Ganga is deeply associated with the lives of every Indian whether living in India Ghats are considered the real holy Ganga Jal
The river Ganga is known as the bridge between the earth and Heaven and anyone who bathes in the river will be released from the cycle of rebirths. The religious texts like Ramayana, Vedas and Puranas etc, show the importance of Ganga Jal in everyone’s life. The water from Ganga has recursive properties that any water mixed with Ganga water becomes the Ganga water and inherits the quality of healing and other holy properties
The Ganges , above all is the river of India India Ganges , from her source to the sea, from old times to new, is the story of India
Mela Kshetra - the temporary city of the Kumbha (Kumbh)
The Government declares a large area along the river Ganga (Ganges) for accommodating the various Akharas & Sampradayas according to the seniority of their participation and lineage, most of the religious, cultural, spiritual and trade activities happen in this area called the Mela Kshetra or Mela area. The 2010 Mela area is 8 kilometres (east-west) by 48 kilometres (north-south)
Kalpavasi Melakshetra Camp Site
The Mela Kshetra has its own administration and traffic rules. A senior bureaucrat is appointed to administer the Mela area and a senior police officer of the rank of a DIG looks after the Law & order. The traffic is generally restricted to local two wheelers and small public carrying vehicles; pedestrian traffic is encouraged during the bathing hours and Shahi Snan days
Traditional Hindu Sects and Gurus
SAMPRADAYAS AND AKHADAS
Hindu Religion consists of numerous SAMPRADAYAS such as SHAIVA (SANYASI), VAISHNAVA (BAIRAGI), UDASIN, NIRMAL, NATH etc. The AKHADA is an armed outfit of the Sampradaya
The word “Akhada”, according to one historical version is originated from Sanskrit word “Akhanda” (constant / continuous / undivided). Its usage started from the need to maintain continuous vigil against the adversaries by the group / outfit of armed Sadhus and Sants specially established to protect their own faith and traditions. Small section / wing of the Akhadas are called ANI or KHALSA
Foreign aggressions as well as intra-sampradaya differences caused growth of the Akhadas (6th century onwards). Over the years, these Akhadas have grown up into an institution like the Mutts and they are managed and run by the office-bearers like Shri Mahant, Mukhya Mahants Sthaniya Mahant (Thanapati), Sachiv,, Adhikari, Karbaris Kothari, Pujari, etc. The members of the Akhadas practice ‘Bramhacharya’ and ‘Virakti’ and they propagate their faith to instill moral, cultural and spiritual values in the society.
NAMES OF SAMPRADAYAS
1. SHAIVA @ NATH SAMPRADAYA
There are 8 Naths and 84 Siddhas in this Sampraday. It comprises of 12 Panthas (all Shaiva Sect) as follows: -
1) Satyanathi
2) Dharmanathi
3) Ramnathi
4) Laxmannathi
5) Kapilani
6) Aai Panthi
7) Dariyanathi
8) Ganganathi
9) Rawal Panthi
10) Man Nathi
11) Pagal Panthi
12) Kakkad Panthi
1) Satyanathi
2) Dharmanathi
3) Ramnathi
4) Laxmannathi
5) Kapilani
6) Aai Panthi
7) Dariyanathi
8) Ganganathi
9) Rawal Panthi
10) Man Nathi
11) Pagal Panthi
12) Kakkad Panthi
2. SANYASI SAMPRADAYA
It has 8 Akhadas viz. (1) Avahan (2) Atal (3) Anand (4) Niranjani (5) Mahanirvani (6) Juna (7) Agni & (8) Gudad.
Has 4 Peethas in 4 Dhams viz. (i)Sharada Peeth – Dwarka (ii) Govardhan Peeth – Puri (iii) Jyoti Peeth – Badrinath & (iv) Shrungeri Peeth – Rameshwar
3. VAISHNAV SAMPRADAYA
This sampradaya is divided into 4 categories viz. (i) Shri Sampradaya (Shri Ramanuian), ii) Rudra Sampradaya / Shuddha-advait Sampradaya (iii) Brahma Sampraday (Gaudia,Vallabhai @ Madhva Nam) & (iv) Sankadi Sampraday @ Nimbarki
There are 58 Dwars and 7 Akhadas in these 4 Sampradayas. These 7 Akhadas are (1) Nirmohi (2) Digambari (3)Nirlambi (4) Khaki (5) Nirvani (6) Santoshi (7) Tatambari. However, 3 Akhadas viz. Nirmohi, Digambari and Nirvani are held as major and prominent
4. UDASIN SAMPRADAYA
It has 2 Akhadas viz. Bada and Naya
5. OTHER MODERN SAMPRADAYAS
In 15th Century numerous Sampradayas was formed in the wake of Islamic aggression. These Sampradayas are:-
1) Nanak Panthi
2) Dadu Panthi
3) Bavari Panthi
4) Niranjani Panthi
5) Kabir Panthi
6) Lali Panthi
7) Dhami Panthi
8) Satnami
9) Dharanishwari
10) Dariyadasi
11) Dariya Panthi
12) Shivanarayani
13) Charandasi
14) Garibdasi
15) Garib Panthi
16) Panap Panthi
17) Ram Sanehi
18) Anand Margi
19) Ram Piriye
20) Varkari
21) Nirankari
22) Swami Narayan
23) Bij Margi
24) Maluk Dasiye
25) Ayyappa Margi
26) Khalsa Panth
27) Vahe Guru
28) Radha Swami
29) Radha Vallabhi
30) Kina Rami
31) Aghori
32) Aiyawari
33) Bandha Margi
34) Nityanandi
35) Menhi Sampraday
1) Nanak Panthi
2) Dadu Panthi
3) Bavari Panthi
4) Niranjani Panthi
5) Kabir Panthi
6) Lali Panthi
7) Dhami Panthi
8) Satnami
9) Dharanishwari
10) Dariyadasi
11) Dariya Panthi
12) Shivanarayani
13) Charandasi
14) Garibdasi
15) Garib Panthi
16) Panap Panthi
17) Ram Sanehi
18) Anand Margi
19) Ram Piriye
20) Varkari
21) Nirankari
22) Swami Narayan
23) Bij Margi
24) Maluk Dasiye
25) Ayyappa Margi
26) Khalsa Panth
27) Vahe Guru
28) Radha Swami
29) Radha Vallabhi
30) Kina Rami
31) Aghori
32) Aiyawari
33) Bandha Margi
34) Nityanandi
35) Menhi Sampraday
NAMES OF AKHADAS
(A) SHAIVA / SANYASI SECT (8 Akhadas)
1. SHRI AVAHAN AKHADA
Formed in 547 AD
Prominent Guru: Mahant Brijeshpuri
Prominent Guru: Mahant Brijeshpuri
2. SHRI ATAL AKHADA / SHRI SHAMBHU DASH-NAM ATAL AKHADA
Formed in 646 AD
Prominent Guru: Mahant Udaygiri, Mahant Purushottamgiri
Prominent Guru: Mahant Udaygiri, Mahant Purushottamgiri
3. SHRI MAHA NIRVANI AKHADA @ SHRI PANCHAYATI AKHADA MAHA NIRVANI
Formed in 759 AD
Prominent Guru: Mahant Chandrakantpuri
Prominent Guru: Mahant Chandrakantpuri
4. SHRI ANAND AKHADA / SHRI PANCHAYATI SHAMBHU DASH-NAM ANAND AKHADA
Formed in 856 AD
Pominent Guru: Mahant Sagaranand Saraswati.
Pominent Guru: Mahant Sagaranand Saraswati.
5. SHRI NIRANJANI AKHADA / SHRI SHAMBHU PANCH DASH-NAM NIRANJANI AKHADA
Formed in 904 AD
Prominent Gurus: Mahant Digambar Shankarji, Mahant Gopi Bharati
Prominent Gurus: Mahant Digambar Shankarji, Mahant Gopi Bharati
6. SHRI JUNA AKHADA @ BHAIRAV AKHADA @ SHRI SHAMBHU PANCH DASH-NAM JUNA AKHADA
Formed in 1156 AD
Prominent Gurus: Mahamandalsehwar Sri Avadeshanandji Giri, Mahant Shantigiri, Mahant Premgiri
Prominent Gurus: Mahamandalsehwar Sri Avadeshanandji Giri, Mahant Shantigiri, Mahant Premgiri
7. SHRI AGNI AKHADA @ SHRI PANCH AGNI AKHADA
Formed in 1136 AD
Prominent Mahant Guru: Mahant Ambikanandji
Prominent Mahant Guru: Mahant Ambikanandji
8. SHRI GUDAD AKHADA
Formed in 12th Century (has no traditional right for Royal-bath during Kumbha)
(B) UDASIN SECT (2 Akhadas)
9. SHRI PANCHAYATI AKHADA BADA UDASIN / SHRI 108 PUJYAPAD
PANCHPAMESHWAR PANCHAYATI AKHADA BADA UDASIN NIRVAN
PANCHPAMESHWAR PANCHAYATI AKHADA BADA UDASIN NIRVAN
Formed in 1768 during Haridwar Kumbha
Prominent Guru: Manaht Jnyandasji, Mahant Shivgiriji
Prominent Guru: Manaht Jnyandasji, Mahant Shivgiriji
10. SHRI PANCHAYATI UDASIN NAYA AKHADA
Formed in 1846
Prominent Gurus: Mahant Vichardas, Mahant Govinddas.
Prominent Gurus: Mahant Vichardas, Mahant Govinddas.
(C) NIRMAL SECT
11. SHRI PANCHAYATI NIRMAL AKHADA
Formed in 1856 in Punjab
Prominent Guru: Mahant Tithraj Singh
Prominent Guru: Mahant Tithraj Singh
(D) VAISHNAVA SECT (3 Akhadas)
3 Akhadas and 18 Anis were formed in 1475 at Vrindavan by uniting 4 Sampradayas and Mandals / Sanghs of the Vaishnavas
12. SHRI PANCH RAMANANDIYA NIRMOHI AKHADA
It comprises following 9 ANIS (Khalsas)
(i) Shri Ramanandiya Nirmohi (ii)Shri Ramanandiya Zadiya Nirmohi (iii) Shri Ramanandiya Maladhari Nirmohi (iv) Shri Ramanandiva Maha-Nirvani Nirmohi (v) Shri Ramanandiya Santoshi Nirmohi (vi) Shri Radhavallabhi Nirmohi (vii)Shri Harivyasi Santoshi (viii) Shri Harivyasi Maha Nirvani and (ix) Dadu Panthi
Prominent Gurus: Mahant Ramdasji, Mahant Rajendradas (both Nirmohi) , Mahant Jagannathdas (Khaki Akhada),Mahant Narsimhadas (Khaki Akhada), Mahant Krishnacharandas (Chatur- Sampradaya).
13. SHRI PANCH RAMANANDIYA DIGAMBAR AKHADA
It has 2 ANIs viz. i) Shri Ramji Digambar and ii) Shri Shyamji Digambar.
Prominent Gurus: Mahant Keshavdas, Mahant Ramkishoredas
14. SHRI PANCH RAMANANDIYA NIRVANI AKHADA
It has following 7 ANIS.
i)Shri Ramanandiya Nirvani (ii) Shri Ramanandiaya Khaki (iii)Shri Ramanadiya Niralambi (iv) Shri Ramanadiya Tatambari (v)Shri Harivyasi Nirvani (vi) Harivyasi Khaki and (vii) Balbhadri.
i)Shri Ramanandiya Nirvani (ii) Shri Ramanandiaya Khaki (iii)Shri Ramanadiya Niralambi (iv) Shri Ramanadiya Tatambari (v)Shri Harivyasi Nirvani (vi) Harivyasi Khaki and (vii) Balbhadri.
Prominent Gurus: Mahant Gyandasji Maharaj, Mahant Shivanandji, Mahant Ramashraydasji, Mahant Sanjaydas
Preparation & Management
The Kumbha (Kumbh) Mela is managed and organised by the Government of Uttarakhand
The entire mela area is divided into 12 zones and 31 sectors. 31 police stations and 41 police chowkies are established in the mela area for maintenance of law and order. For control of crime in mela area 5 police lines and PAC lines are established. 36 Fire stations are established to control any incident of fire
A Central Control Room(CCR)with all modern communication system is established around the clock for monitoring of crowd inflow to avoid any crowd pressure in the core area. 17 hold UPS in the core area are operated on main days to ensure smooth inflow of crowd towards different bathing ghats
| FAQ’s - Kumbh Mela 1. Who can become a Kalpavãsi? Anyone can become a kalpavasi. All that is needed is the interest and inclination to attend and participate in the Kumbha Mela. 2. What is Kalpavãsa? Kalpa = One day of Brahma Vrata = Stay Kalpavasa means one day “stay” in the Brahmaloka, which is equivalent to 4.32 billion human years. 3. Which of the Kumbha (Kumbh) Melas should i participate to become a Kalpavãsi? Any of the Khumba melas entitles the Kalpavasa Vrata. A person can become a Kalpavasi in any or all the Mela destinations namely Allahabad, Haridwar, Nasik and Ujjain. 4. How many Kalpavãsis normally attend a Kumbha (Kumbh) Mela? It is difficult to ascertain the actual number of Kalpavasis attending the Khumba mela. The traditional idea is about 40% of all participants in Allahabad and between 20% to 30% at the other locations. 5. Do I have to take up a Vrat to attend the Kumbha (Kumbh) Mela? No, it is not necessary to take Vrata to attend the Khumba mela. However, it is recommended to make a SANKALPA before embarking on the journey. 6. Do I have to take up a Vrat to become a Kalpavãsi? The traditional idea recommends taking on the Kalpavasa Vrata to become a Kalpavasi. However, by booking a package with us, we shall be doing the sankalpa on your behalf with all details on the day you land in the Khumba Mela. 7. I don’t want to be austere during my visit to the Kumbha (Kumbh) Mela, is it okay to indulge? The whole idea of attending the Khumba Mela is to acquire spiritual and religious merit. Indulgence in carnal wanting will only hamper the experiences of the Mela. 8. Can I have physical intimacy with my partner during my visit? It is generally considered to be a private matter. India is a very traditional society and frown upon even the most little public display of intimacy. 9. I have heard that Kalpavãsa is possible only in the Allahabad - Prayag Kumbha (Kumbh) Melas? As already mentioned in answer no: 3, Kalpavasa is possible in all Khumba Melas. However, we believe that the origin of Kalpavasa Vrata might have started in Allahabad through the Magha Melas. 10. What are the types of experiences that I should look forward to during my Kalpavãsi stay? The Kalpavasa offers many types of experiences varying from religious, spiritual, cultural, mythic, scientific,metaphysical etc. The experiences really depend upon what the Kalpavasi wants to experience. We offer a tailor made experience itinerary depending on the likes and dislikes, the interest and learning’s of the guest taken into account. (This itinerary is finalized after one books a package with us). 11. Can I eat non-vegetarian food during my Kalpavãsa? Can I eat animal products during my Kalpavãsa? One may not eat non-vegetarian food during the Kalpavasa or the Khumba Mela. Almost all the locations of the Khumba Mela are declared “vegetarian cities “by govt... order. Cow and buffalo milk and their delivered by products like butter, ghee, cottage, cheese, etc can be consumed. 12. Can I carry/consume/buy alcohol during my Kalpavãsa? Carrying, consuming and buying of alcohol are completely restricted during the Kalpavasa. 13. How do I experience such a large time-line like 4.32 Billion years in such a short time? Time is really a relative dimension. The experiences one has in the Khumba Mela with proper planning and implementation will feel like a very large time span. 4.32 billion years is used symbolically meaning a large amount of time. The Khumba Mela offers diverse and multi dimensional non linear space-time opportunities. We provide you with an excellent personalized itinerary to make you experience in a short time the essence of the Khumba, life and everything. 14. Can I book your packages even if don’t want to be a Kalpavãsi? Sure, you can but we want you to become a Kalpavasi more than we want your booking. 15. Why can’t I become a Kalpavãsi on my own? We have a complete and holistic understanding of not only the Kalpavasi and Khumba Mela but also of the great continuum called: INDIA. “We offer many thousands of researched man hours through our services. Becoming a Kalpavasi from our site vis-s-vis becoming a Kalpavasi on your own is a moot question. Because to become a Kalpavasi one needs an initiator into the Vrata. 16. What is a ghat? Ghats - usually referred to a series of steps leading to a body of water. The Ghats on the river Ganga, Godavari and Kshipra are very important bathing spots during the Kumbha (Kumbh) Mela especially for the ascetics and kalpavasis. The Hari (Har)-Ki-Paudi(Pauri) is the most important bathing Ghat in Haridwar. The other famous Ghats in Haridwar are Asthi Parwah Ghat, Subash Ghat and Gau Ghat. 17. What is a kund? Kund is a small water body near a large river. The kund sometimes merges with the river and this confluence becomes extremely holy like the Brahman Kund in Haridwar and the Tapth Kund in Badrinath. 18. What is Brahkund? Where is the Brahmakund located? Brahmakund is the holiest of places to take a bath in Haridwar. The Hari (Har)-Ki-Paudi(Pauri) are the “Steps of Hari” leads to the Brahmakund. There are many ancient and holy temples surrounding the Brahmakund. The packages offered by us include a holy dip in the Brahmakund and a visit to the Maa Ganga temple 19. How is my sins washed away by bathing in the river Ganga (Ganges)? The Ganges are mentioned in the Rig-Veda, the earliest of the Hindu scriptures. It appears in the Nadistuti sukta (Rig Veda 10.75), which lists the rivers from east to west. It is believed that the Ganga descended from the heavens to wash away the sins of all mankind. The mythological story of Bhagiratha explains how this is made possible. According to Hindu religion a very famous King Bhagiratha did Tapasya for many years constantly to bring the river Ganga, then residing in the Heavens, down on the Earth to find salvation for his ancestors, who were cursed by a seer. Therefore, Ganga descended to the Earth through the lock of hair (Jata) of Lord Shiva to make whole earth pious, fertile and wash out the sins of humans. For Hindus in India, the Ganga is not just a river but a mother, a goddess, a tradition, a culture and much more. Ganga is considered as a bridge between Earth and Heaven and it is believed that anyone who bathes in the river will be released from the cycle of rebirths. The religious texts like Ramayana, Vedas and Puranas etc, show the importance of Ganga Jal in everyone’s life. It has also been scientifically proved that the water in River Ganges is enriched with some extraordinary properties. Indian environmental engineers have confirmed that it has a super self-cleaning property. An unknown factor called the ‘Mystery Factor’ gives this river an unusual ability to retain dissolved oxygen from the atmosphere. The presence of Bacteriophages gives it the anti-bacterial nature and this is perhaps one of the many reasons Ganga Jal can be stored fresh for many years The Ganges, above all is the river of India. She has captivated India’s spirit and has drawn uncounted millions to her banks since the dawn of history. The story of the Ganges, from her source to the sea, from old times to new, is the story of India's civilization and culture, of the rise and fall of empires, of great proud cities, and adventures of man 20. Why is river Ganges considered as Mother Ganga (Maa Ganga)? Why is river Ganga (Ganges) considered sacred? The river Ganges flows from the western Himalayas to the Sundarband’s delta in Bangladesh covering a distance of 2510 kilometers (1560 miles). More than 400 million people depend on her for their livelihood. This is more than the population of the entire Europe and North America put together. She is considered to be “Maa” i.e. “Mother” because she sustains the lives of so many people so effortlessly, it is very rare to see floods or draughts in the river’s history. The Hindus have reverentially bestowed the title of mother on this holy river. 21. Do people still cremate their ancestors here? Yes, this is a very ancient Hindus tradition which is being followed to this day. However, the Cremation Ghats are located away from the bathing Ghats in Haridwar. 22. How clean is the water for bathing purposes? It is very safe to bathe at Haridwar and the banks of the river Ganga. It has also been scientifically proved that the water in River Ganges is enriched with some extraordinary properties. Indian environmental engineers have confirmed that it has a super self-cleaning property. An unknown factor called the ‘Mystery Factor’ gives this river an unusual ability to retain dissolved oxygen from the atmosphere. The presence of Bacteriophages gives it the anti-bacterial nature and this is perhaps one of the many reasons Ganga Jal can be stored fresh for many years The Ganges, above all is the river of India. She has captivated India’s spirit and has drawn uncounted millions to her banks since the dawn of history. The story of the Ganges, from her source to the sea, from old times to new, is the story of India's civilization and culture, of the rise and fall of empires, of great proud cities, and adventures of man 23. What are the names for Haridwar? Why are there so names for same place? Ayodhyā Mathurā māyā kāsi kāňchi avantikā/ Puri dvārāvati caiva saptaitva mokşadāyikāh – Garuda Paraná “Maya” is the ancient name for Haridwar as mentioned in this Sloka and is considered to be one of the seven cities capable of proceeding Moksha or Liberation from the cycle of life and death. Hari = Vishnu dwar = Gateway It is called “Haridwar” because it is the gateway to Badrinath the aboard of “Hari” Hara = Shiva dwar = gateway It is also called Haradwar because it is the gateway to Kedarnath aboard of “Hara”. It is also called Kankhal the place where Shiva’s consort Sati jumped into the sacrificial fire and the mythological story of Daksh Prajapathi unfolds – Shiva Puranam 24. Why do the Sadhus (ascetics) consider the Snan (bath) here so important? The snan becomes extremely important to the Sadhus (ascetics) because they are supposed to augment river Ganga in cleaning the sins of the common man who bathe here. It is believed that in an unending cycle, the ascetics pick up the Paapa (Sins) and negate these sins through their penance and convert them into Punya (merit). Year after year, specially during the Kumbha Shahi Snan. Since the common man is incapable of performing such difficult Tapasya and austerities the ascetics take on the responsibility of maintaining the balance of Karma. 25. What safety measures are taken by the authorities? The Govt. of India and Govt. of Uttarkand have spent 100 million dollars on the security infrastructure and medical facilities for the Khumba Mela. Check the Govt Haridwar Khumbamela 2010 site 26. How will your organization provide for my safety? We are providing group security for all our guests along with English speaking guides. The security personal are trained professionals with Twenty years of experience in providing security to foreign visitors. A group constitutes of only Eight to Twelve peoples. We will also provide you with a complementary mobile Sim card to help you keep in constant communication with our central control room as well as each other. The guides are highly trained professionals who are aware of the movements of the crowd during the Snan and are well versed with the city of Haridwar. 27. How safe is attending the Kumbha (Kumbh) Mela? We are happy to announce that there has never been a major accident or epidemic during the Kumbha (Kumbh) Mela barring a few minor incidents of stampede over a history of at least 2000 years. We believe it is extremely safe to attend the Kumbha (Kumbh) Mela provided the visitor is aware of the crowd movement, eats healthy and stays with friends or accredited agencies like kalpavasi.com. 28. Are Foreigners treated differently? Foreigners are as welcome as anybody else. There is no distinction made on race, color or region. However, it is advisable to be accompanied by Indians who can speak Hindi as the vendors selling goods will communicate mostly in Hindi. Bargaining is a part of Indian shopping experiences which becomes easier with someone who knows the local know-how. 29. Can I meet the religious Gurus on my Kalpavasi travel? The kalpavasi packages we provide include meetings with various religious gurus tailor made to suit the needs of The Kalpavasi traveler (subject to the availability of Gurus). If the travelers are interested in spiritual growth he/she shall be provided with a personal audience with spiritual Gurus for a question & answer session. If the kalpavasi is interested in yoga, religion or monistic studies etc The Gurus specializing in the above respective fields shall be introduced to the Kalpavasi as a part of the tailor made package. 30. Is it easy for me to reach the bathing Ghats? Yes and No It is easy to reach the Ghats if one knows and is aware of the policing polices and the itinerary of the Akhadas bath timings. However, this information is not accessible freely due to reasons such as astronomical fixing of the bath timing, sudden influx of devotees or the hand of God. Kalpavasi.com`s endeavor is to provide the best informed routes and the easiest approach to the bathing Ghats through our support staff working in close quarters with the police, Akhadas and other agencies. 31. Do men and women have different bathing Ghats? No, There are no different Ghats for men & women. However, the Indian way prescribes that men bathe separately from women a few feet away at the same Ghat. 32. Can I change at the Ghats? Yes, changing rooms are provided for women only. Men are expected to change in the open. However, kalpavasi.com provides with an option of mobile changing rooms on request only. 33. Do I need a Purohit / Pandã (religious officiator) to oversee my Kumbh Snan? It is not necessary for a Purohit to oversee a Kumbha Snan. However, the popular belief is that a religious officiator can make through his “Mantras”. The sins of the bathe go away easily. We would provide you with a Purohit/Panda (religious officiator) as a part of our Kalpavasi package free of charge. 34. Can I offer respects my to the ancestors who have passed on, even if I’m not a Hindu? Yes, if a guest wants to pay respects to his departed ancestors we could provide with a Panda for performing the Shraddha. 35. Who is a Hindu? Hindu or Hinduism does not represent a religious connotation but merely establishes a particular system of human culture and tradition. The Supreme Court of India in a Landmark Judgment has defined Hinduism has a “way of life “, extrapolating the same, a “Hindu” is a person who follows or is inclined towards the Indian way of life. 36. Which is the airport nearest to Haridwar? The airports nearest to Haridwar are Delhi and Deharadun. If you are an international traveler it is best to arrive at Delhi and then leave to Haridwar using various means of transport. 37. How early should I book a package? It is always advisable to have your bookings done Three/Four months before the Kumbha Mela begins. This will entitle you for good rates on hotel/dorm rooms. These prices are bound to shoot up as the Mela approaches. 38. What are the places to see around Haridwar? The places to see around Haridwar are Triveni Ghat, Lakshman Jhula, Ram Jula, Neelakanth Mahadev Temple, Geeta Bhavan, Paramarth Niketan and RishiKund.In addition to these places you can also visit the Manasa Devi Mandir, Chandi Devi Mandir, Maa Ganga mandir, the Sati Devi mandir at Kankhal 39. Is any vaccination mandatory to gain entry into Haridwar at the time of the Kumbha Mela. Do I need to carry any vaccination certificates with me? There is no mandatory vaccination procedure for attending the Kumbha Mela. You do not need to carry any vaccination certificates to come into Haridwar at the time of the Kumbha Mela 40. How soon should I book a cab to visit places around Haridwar at the time of the Kumbha Mela? During the Mela cab services are in very high demand. It is advisable cab bookings are done 3-4 days in advance. If your stay at the Kumbha Mela is less than 3-4 days it is advisable you book the cabs at the time of buying the package |
One of the main events of the Kumbha (Kumbh) Mela is the holy dip in river Ganga (Ganges) on auspicious days to wash away ones sins leading to the liberation from the circle of life & death. The main bathing dates at the Haridwar Kumbha (Kumbh) are;
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Akhil Bhartiya Akhara Parishad
The Akhil Bhartiya Akhara Parishad has decides the dates of the Shahi snans (royal baths) of the Kumbha and conveyea the same to the Kumbha (Kumbh) Mela administration. The dates are finalised by Akhil Bhartiya Akhara Parishad, the apex body of all the sadhus, mahants and mandleshwars of different Akharas & Sampradyas
Haridwar Kumbha 2010 datesMahant Gyan Das and Mahant Hari Giri, the president and the general secretary of the Parishad said the dates had been decided according to the scriptures in a meeting of the representatives of all the 13 Akharas of the country. The Kumbha Mela officer, Anand Vardhan and the Kumbha Mela DIG, Alok Sharma also attended the meeting. The first Kumbha of the century and the first to be held at Haridwar after the creation of the state would be held in the holy city from January 1, 2010 upto April 30, 2010. The sant community, which become the centre of the Kumbh Melas, take out royal processions before taking bath, called Shahi snan (royal bath), in the Ganga. The seven Akharas of the Sanyasis would take the first royal bath on Maha Shivratri (February 12), the second on Somvati Amavasya (March 15) and the third on the Amavasya of the Krishna Paksh of Baisakh (April 14). The dates of the Shahi snans for the six Akharas of the Vaishnav and the Udasi sects are March 15, March 30 and April 14. The last Shahi snan would also be the main snan of the Kumbh. Now the Kumbh Mela administration would issue an official notification regarding the dates of the Shahi Snans.
General event information about Kumbha (Kumbh) Mela : Map of forthcoming Kumbha mela
Kumbha (Kumbh) Mela (Devanagari: कुम्भ मेला) is a mass Hindu pilgrimage
It occurs four times every twelve years and rotates among four locations
It occurs four times every twelve years and rotates among four locations
- Allahabad (Prayag) at the confluence of Ganga and Yamuna and invisible Saraswati rivers
- Haridwar along Ganga river
- Ujjain along the Kshipra river and
- Nashik along the Godavari river
Therefore a Kumbh Mela is practically held every three years across the four locations
The Ardh Kumbh Mela is celebrated every six years at Haridwar and Allahabad, there is also an annual Magha (Magh) Mela that is held every year at the Prayaga. The Maha Kumbh Mela ('Great' Kumbh Mela) which comes after 12 'Purna Kumbh Melas' which is after every 144 years is also held at Allahabad. The 2001, Maha Kumbh Mela was attended by around 60 million people, making it the largest gathering anywhere in the world
Kumbh Mela is attended by millions of people on a single day. The major event of the festival is a ritual bath at the banks of the rivers in each town. Other activities include religious discussions, devotional singing, mass feeding of holy men and women and the poor, and religious assemblies where doctrines are debated and standardized
Kumbh Mela (especially the Maha Kumbh Mela) is the most sacred of all the pilgrimages. Thousands of holy men and women (monks, saints and sadhus) attend, and the auspiciousness of the festival is in part attributable to this.
The sadhus are seen clad in saffron sheets with plenty of ashes and powder dabbed on their skin per the requirements of ancient traditions. Some called nanga sanyasis or 'Digambars (sky-clad)' may often be seen without any clothes even in severe winter, generally considered to live an extreme lifestyle. This tends to attract a lot of western attention as it is seemingly in contrast to a generally conservative social modesty practised in the country
The next Kumbha (Kumbh) is going to be held at Haridwar (Hara-dwar)
Kalpavasi at Haridwar
Welcome to the kalpavasi program at the Haridwar Kumbha (Kumbh) Mela from January to April 2010
A person who undergoes the Kalpavãsa Vrat is honoured with the title of Kalpavãsi
A unique feature of the Indian Bathing Festivals - Kumbha (Kumbh) Mela, Magha Mela, Etc. is that of the Kalpavãsis, who present a scene of Vãnaprasthãshrama Dharma (retired forest life prescribed in the Vedas for couples).
A unique feature of the Indian Bathing Festivals - Kumbha (Kumbh) Mela, Magha Mela, Etc. is that of the Kalpavãsis, who present a scene of Vãnaprasthãshrama Dharma (retired forest life prescribed in the Vedas for couples).
Haridwar is one of the most sacred pilgrimage places in Uttarakhand state of India. An ancient centre of pilgrimage, Haridwar has a lot of places to see, feel and experience. Haridwar is a city engulfed in ancient myths, legends and fables. Haridwar is also the proud host of the Kumbha (Kumbh) Mela and the Ardha (Ardh) Kumbha Mela
Location: | In Haridwar district of Uttarakhand in India |
Climate: | Summers: 40o C (maximum) and 15o C (minimum) Winters: 16.6o C (maximum) and 0.6o C (minimum) |
| Best Time to Visit: | September-November and February to April. |
| Nearest Airport: | Jolly Grant Airport (Dehradun) |
| Nearest Railhead: | Haridwar |
| Must Visits: | Har-Ki-Pauri, Chandi Devi temple, Mansa Devi Temple, Gurukul Kangadi University, Daksha Prajapati Temple, Bhimgoda Tank, Parad Shivling, Maa Ananda Mayi Ashram and Maya Devi Temple |
| Languages: | Hindi and English |
| STD Code: | +01334 |
| Pin Code: | 249 403 |
How to reach Haridwar : Map of forthcoming Kumbha Mela
Map from Delhi, Deharadun, Jaipur, Banaras, Mumbai, Kolkota, Chennai, Bangalore, Pondicherry, Goa, Kathmandu, Timpu and other places.
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Haridwar is a sacrosanct place in Uttarakhand (Uttaranchal) well-connected to the rest of India by various means of transport. Delhi, the capital of India, is just at 214km from Haridwar. Hardwar’s existence is supposed to be from the days of Pandavas of Mahabharata, so one can safely assume that the place is really ancient. People from all over the world especially travel as pilgrims only to have a dip in the mighty Ganges reputed to remove all their sins. Read below to know the various ways to go to Haridwar
By Air
The city of Haridwar does not have an airport and the nearest one is Jolly Grant (45 Km) of Dehradun. From Dehradun one can take a train / bus or hire a taxi to reach Haridwar. If coming from any city outside India, it will be better to take a flight to Delhi and then reach Haridwar by train or bus
The city of Haridwar does not have an airport and the nearest one is Jolly Grant (45 Km) of Dehradun. From Dehradun one can take a train / bus or hire a taxi to reach Haridwar. If coming from any city outside India, it will be better to take a flight to Delhi and then reach Haridwar by train or bus
By Road
By road, Haridwar is well connected with major destinations of the region. While NH 58 connects Haridwar with the country's capital - Delhi, NH 72 connects it with Uttarakhand state's capital - Dehradun
By road, Haridwar is well connected with major destinations of the region. While NH 58 connects Haridwar with the country's capital - Delhi, NH 72 connects it with Uttarakhand state's capital - Dehradun
By Rail
Going by the train is another good option since the journey is not only comfortable by also proves to be very economical. Haridwar has its own railway station with trains connecting it with major cities like Mumbai, Delhi, and Kolkata besides others. Trains like Shatabdi Express, Jan Shatabdi Express, Ujjaini Express, Mussoorie Express and Doon Express regularly ply between Delhi and Haridwar
Going by the train is another good option since the journey is not only comfortable by also proves to be very economical. Haridwar has its own railway station with trains connecting it with major cities like Mumbai, Delhi, and Kolkata besides others. Trains like Shatabdi Express, Jan Shatabdi Express, Ujjaini Express, Mussoorie Express and Doon Express regularly ply between Delhi and Haridwar
Experience Real India, Kumba Mela Tourism, India Travel Experience
'India is a melting pot of human diversity' - Anon And nowhere is it more obvious than in the Kumbha (Kumbh) Mela. It is like a big ocean of humanity with waves of cultural diversity, yet the ocean and the waves are a single entity India is a unique country and civilization, with its diversity and vibrancy; it is difficult to pinpoint any particular trait which can be classified as the flagship of Indian culture. With its multi-ethnicity, multilingual, multi cultural and multi socio-religious demography it is a remarkable achievement that India holds steadfast as a united democratic nation India is the sum total of all the individual cultures contained in it. The Kumbha (Kumbh) Mela provides one with a glimpse of the entirety of Indian culture represented by almost all the states not only through religious institution, but culturally, ethnically and various forms of spiritual and fiscal participations India is the only civilization which has an unbroken continuum of history and culture. Any processes, rituals, philosophies, experiences in India can only be a product of thousands of years of lineage We at Kalpavasi with a holistic approach to Indology have devised packages to impart such experiences even while maintaining the need provide a pan-Indian perspective to your guests There are many views about the glue that holds the diverse groups to the core of Indian culture. As already mentioned they is no single character, however a majority of the scholars believe that the way of life of the sub-continent is the key element which transgress all other social barriers like religion and language. To understand this unique Indian way of life, you must undergo the experience. There is no way it can be taught or shown vicariously The system of learning even, has to be through the millennia old Guru-Shishya Parampara. Even to this day all the ancient traditional knowledge systems are imparted through the Guru-Shishya Parampara viz.
The balancing of Tyaga and Bhoga, the respect for elders, the freedom to question and correct philosophy and religion, Sanskrit as the base language are some of the easily understandable commonness in this diverse singularity called India. You are not mistaken if you think all of the above are traits of Hinduism, then again Hinduism is not a religion at all but as mentioned a way of life Coming to the important aspect of looking at the Kumbha Mela as a Mini-India, you have bear in mind that all cultures in India have a few common points which gets manifested in the practice of holy pilgrimage The ritual of the pilgrimage itself is common but the finer details of going about the pilgrimage various from region to region. For example a pilgrim from Rajastan would come with entire family, sometimes numbering 30-40members and engage in indulgent gifting to the Sadhus, Kalpavasis and other lay pilgrims by hosting free lunches, organizing cultural events, constructing make shift temples or gifting cows to Brahmins, or horses and chariots to the high pontiffs of the Akhadas. While the Sikh pilgrims are forbidden to indulge in such extremities irrespective of their wealth, all are required to assist in the community service for seva of the Sadhus and the lay. Some Sikhs would be required to procure vegetables, some would cook, some serve it in langars, some other wash utensils, other sweep and keep the place clean, etc. Pilgrims from far off Assam would always ensure that they dress in red and white during the pilgrimage and carry at least a small vessel of the holy water back home Most pilgrims also initiate Yagnas and Homas and Havans but insist on regional Purohits officiating these rituals, some even come along with their family priests All in all one visit to the Kumbha (Kumbh) Mela would be like an all India tour offering insights into the religious, spiritual, social and cultural aspects of all the subgroups of Indian civilization One of the main aims of kalpavasi.com is to provide the guests with a complete range of the pan-Indian experience in one place |
"Yada Yada Hi Dharmasya
Glanirva Bhavathi Bharatha,
Abhyuthanam Adharmaysya
Tadatmanam Srijami Aham'
"Whenever there is decay
of righteousness O! Bharatha
And a rise of unrighteousness
then I manifest Myself!"
The main reason many people come to India is the quest for spiritual knowledge, A Large number of visitors reach the ancient centers of learning like Kashi, Bodh Gaya , Prayag, Kanchi, Puri , Dwarika, Haridwar , Gorakpur , Rishikesh etc to satisfy their thirst for spiritual knowledge
India from time immemorial has been considered the Jagat Guru of all spiritual, Religious, Intellectual and Philosophical concepts and ideas. The same Sanathana-Dharma or the Hindu Dharma forms the basis of Buddhism or the Buddha Dharma, Jainism or the Jaina Dharma, Sikhism or the Sikh Dharma, the Bhakti Dharma, Sufism or Tavasouf etc
This core generally called Dharma can may only be seen through the Jnana Chakshu and experienced through the Philosophies known as Darshana. There are two Categories of Dharsanas – the first category collectively called the Asthika Darshanas derives their source from the Vedas and is collectively called the Saddarshanas, Śad meaning the ‘six’ and Darshana meaning ‘to see’. The second category are silent about the authority of the Vedas and are called Nastika Darshana, they are the Bauddha, Jaina and Charvaka Darshanas
The Darshanas both Astika and Nastika, have spawned many schools of organized monks. The training grounds for these monks are called Ashramas or Mutts (Maths). These Mutts are aligned to a single Sampradaya and propagate their philosophies through discourses, worship, song & dances, festivals, etc. The principle dirty of each Sampradaya may be either Shiva, Vishnu, Ganapathi, Dattatreya, Devi, Surya, Skanda, etc (depending on the Darshana they belong to)
The Kumbha (Kumbh) Mela has representation from every school of Dharma and Sampradaya, it is the great school for the spiritually inclined to experience all the Indian philosophical schools at one place at the same time
There are several Shastrartās, Tarka, Upanyasa, Ughābhoga, Parayana, Pravachanas which are organized specially during the Kumbha (Kumbh) Mela. These are various types of debates, lectures, talks and seminars pertaining to various philosophies which churn out several new interpretations to the ancient texts and treatises, sometimes they introduce new dimensions to their respective schools, sometimes deleting, sometimes adding to the pool of spiritual knowledge
To augment to the spiritual quest of our guests, we at Kalpavasi have designed our packages so as to include the best spiritual knowledge that the Kumbha (Kumbh) Mela has to offer in a way that caters to the personal interest of the guest
The itinerary is made such a way that a guest interested in Yoga would be provided with schedule to meet, attend and learn from the best Yogic masters at the Kumbha (Kumbh) Mela, a person interested in Advaitha Philosophy shall have his schedule to included the exponents and events related to this school of thought and so forth.
The Religious experience in the Khumba Mela include several special Poojas, Yajnas, Murthi-Stapanas, Mandir nirmanas, Japas, Mantra-upadesha and meditation sessions
The Kalpavási can choose from any of the approaches to Hindu religion as a form of worship during the Khumba(Kumbh) Mela and any of the thirty million demi-gods in the Hindu religion can be invoked, praised, and prayed upon as per the belief and liking of the sadhaka
Special poojas like Guru-ganapathi Vandhana, Devi Aradhana, Mrutunjaya Japa and Homa, Vishnu Stuti, Surya Narayana Bhagwan Puja, etc are performed during the Khumba (Kumbh) Mela, which follow the traditional Sodasa Upachara method as prescribed by the Agama Shastras as well as many popular and unique Yajnas, Satras, Homas like Purta Kama Yajna, Maha Chandi Koma, Rudra Homa, Navagraha Homa, etc are also routinely performed depending on Kamya and Kamana of the Sadhaka. The merit gained by performing these Vedic rites of fire-oblation is believed to be extremely high during the Khumba (Kumbh) Mela
Many Devotees also choose to setup Murthis (Idols) or the Phallus shaped Shiva Linga at various holy places around the Khumba (Kumbh) Mela on auspicious days to gain religious merit. Some even establish Sahasra Linga Stapana (one thousand Phallus shaped Shiva Lingas), Laksha Linga Stapana (one hundred thousand Phallus shaped Shiva Lingas) Koti Linga Stapana (Ten Million Phallus shaped Shiva Lingas), etc
Many devotees or groups also take the Sankalpa of building temples in the holy cities or elsewhere or in the own towns & villages during the Khumba (Kumbh) Mela. Many Kalpavasis get initiated into special Japa and Mantra chanting VratĀs called Upadesha. These Upadeshas are given under strict Vedic rites accompanied by the difficult esoteric austerities and prescribed for each Japa and Mantropadesha
Many Hindu`s believe that performing the scared Samskaras during the Khumba (Kumbh) Mela is extremely meritorious
The Hindu Samskāras
The Hindu Samskāra are a series of sacraments, sacrifices and rituals that serve as rites of passage and mark the various stages of the human life and to signify entry to a particular Ashrama. All human beings, especially the Dvija (twice-born) are required to perform a number of sacrifices with oblations for gods, ancestors and guardians in accordance with the Vedic dictums for the fulfilment of Dharmic life (righteous life)
Sanskar is a commonly used prakŕut variant of the Sanskrit word 'Samskara' and signifies cultural heritage and upbringing in the modern Hindi language
Most Vedic rituals consist of Homa (fire sacrifices) of elaborate and intrinsic designs and complex methodology, accompanied by recitation of Vedas by a qualified Priests in honour of a particular demigod, fire offerings of various ingredients, gifts to be given in charity, presence of elders for blessings, amidst sanctified sacrificial grounds, sacred herbs and good omens. Each important milestone of a human life is to be celebrated by undertaking a particular Samskāra wherein the significance of that milestone is ritualistically conveyed
All Hindus follow the prescribed Samskāras as a part of their way of life such in milestones such as pregnancy, childbirth, education, marriage, and death. The major Samskāras are 16 in number; generally known as Shodhasa Samskaras (sixteen sacrements)
These are
- Garbhadhanam - gifting the womb
- Pumsavanam - ritual conducted in the third month of pregnancy
- Seemantam - the protection of the mother at the critical period of gestation
- Jatakarmam - development of the intellect of the child
- Namakaranam - naming ceremony
- Nishkramanam - taking the child for the first time outside the house
- Annaprasanam - food-giving ritual, which is the first time the child eats solid food
- Choodakaranam/Choulam/Mundanam – tonsuring, the ceremony of cutting child's hair for first time
- Karnavedham - ear-piercing
- Vidyarambham - commencement of studies
- Upanayanam – the second birth, given by the father. Accompanied by the Brahmopadesham (esoteric handing over of the secret Gayatri Mantra)
- Praishartham - the learning of Vedas and Upanishads
- Kesantham - getting rid of hairs on the face i.e., the first shave for the boy
- Ritusuddhi - ceremony associated with a girl’s first mensturation
- Samavartanam - marks the end of Brahmacharya (student hood)
- Vivaham – Marriage, wedding ceremony
- Nishekam - the ritual associated with consummation of marriage
- Anthyeshti - last rites, the rituals associated with the after life
Cultural Extravaganza
The Kumbha (Kumbh) Mela is as important to a performer as any other pilgrim. All Indian Vidyas have at their foundation the philosophical percept that all activities are for the divine and even entertainment is for the achievement of the higher goals
Both the performer and the audience are expected to raise their consciousness levels through the action of performing or viewing. This is the core of all actions according to the Hindu or Sanatana Dharma, popularized in the west by the Japanese Zen and martial artists
Therefore most of the practioneers of Dances - Bharata Nritya, Kuchupudi, Kathak, Odisi, Manipuri or Singing - Gandharva vidya or Philosophy - Darshana, Yoga or Astrology - Jyotishya, or Priesthood - Pourohitya, all make a bee line to the various camps and stages offered at the Kumbha (Kumbh) Mela, everyday at least 500 cultural events would be happening at the Mela organized by various religious groups, NGO's, government depts., freelance Dānees, etc.
Kumbha (Kumbh) Mela Spectacles
The most popular attraction of the Kumbha (Kumbh) Mela to a lay foreigner would be the ever present bizarre spectacles at every nook and corner of the Mela Kshetra
Through our Kalpavāsi programs we would provide you with the right information about these seemingly mindless acts of faith albeit seen as over- sensationalistic by a section of the society
We believe that it is our duty as Indians and Hindus to demystify the so called superstition of the Kumbha (Kumbh) Mela
You can expect to see a lot of naked men known as the Naga Sadhus roaming around, instead of looking at the nakedness we encourage you to look at the total renunciation these men have made, they have given up everything, even their cloths; possessing nothing but the quest for truth
Titeeksha sadhana, Panchagni sadhana, Hatt Yoga – on one foot, one arm, beards, etc are some of the spectacles one is surely to find in the Kumbha (Kumbh) Mela. please expect many more such acts of faith
Also we would point out the rarest and the most mind boggling spectacles’, we believe that this is one element that the guest would certainly miss to see even if he/she were to roam the whole of India, because these spectacles’ are never publicized and the practitioners all most always prefer loneliness and seclusion
Kalpavasi.com is constantly trying to identify such bizarre & mind boggling spectacles and present them in a way that the modern visitor with his scientific questioning bent of mind shall through logical understanding of all that is now associated with superstition and ignorance, experience the real India through the Kumbha (Kumbh) Mela
The kumbha mela reveals the most well hidden secrects of hindu ascetics. in this video we see sadhus performing the rare panchagni sadhana and the titeesha sadhana
The panchagni sadhana is performed by the sadhaka (ascetic) by meditating with five sides of fire. he makes a circle of fire around him and places the fifth fire on his head. panchagni sadhana is a very difficult part of the hatt yoga wing
The titeesha sadhana involves facing the sun with ones back for the whole day. the sadhaka faces west in the morning and ends the day in the east turning and meditating with the sun's movement in the skys. it is amazing to see the difference in temperature of the ascetics body, the back burns at 45 degree centigrade while the fornt torso reaches minus 10 degrees centigrade. titeeksha is a very difficult part of the hatt yoga wing.
Hindu weddings at Khumba mela
A travel to Kumbha (Kumbh) mela can have many meanings for many people. some come to experience the Indian life, some based on faith, some for pleasure and just for fun We at Kalpavasi.com are encouraging Weddings in the next forthcoming Kumbha (Kumbh) Mela at Haridwar in 2010. It would be an ideal location and setting for the adventurous.
Why Get Married at The Kumbha Mela: Abundant positive energy as it is the world's largest religious gathering Have the most memorable wedding ever Blessed by hundreds of monks and dozens of pontiffs Opportunity to get married in the worlds largest transitory city Exclusive experience amongst a gathering of 60 million people from all over the world Emphasize 'Love is Forever' on the holy grounds exemplifying the idea of Immortality Become part of 'New Age Mela Followers' exchanging vows as part of a 15,000 year old civilizational continuum.VEDIC WEDDINGS
mAngalya dhAraNa mantras
AcchAdya nUtanam vAsO varO mAngalya sUtrakam |
suvarNamaNi samyuktam badhnIyAt kanyakA gaLE ||1||
mAngalyam tantunAnEna mama jIvana hEtunA |
kaNThE badhnAmi subhagE tvam jIva SaradAm Satam ||2||
mangalam bhagavAn viShNur mangalam madhusUdanaH |
mangaLam puNDarIkAkShO mangaLam garuDadhvajaH ||3||
The Groom says to the Bride while tying the Mangalya,
"This is a sacred thread. This is essential for my long life. I tie this around your neck, O maiden having many auspicious attributes! May you live happily for a hundred years!"
The Vedic wedding has evolved into different ceremonies depending on the demography, While various regional groups follow different steps of rituals while performing the Vedic wedding across India, the following steps form the core of a Vedic wedding ceremony:
vâk dânam
This step is a part of Kanya Varanam, where the groom-to-be (brahmachari) sends two elders on his behalf to the father of a girl whom he wishes to marry. The elders convey the message of the brahmachari and ask for the daughter’s hand. The two mantras in the form of brahmachari’s appeal to intercede on his behalf come from Rg 10.32.1 (“pra sugmantha…”) and 10.85.23. The first mantra begs the elders to proceed and return quickly with success back from their mission on his behalf. The second mantram (“anruksharaa Rjava:…”) asks for the gods’ blessings for the elders’ safe journey to the house of the father of the would-be-bride. The mantra prays to Aryama and Bhaga for a marriage full of harmony. The father accedes to the request of the elders and the resulting agreement for betrothal is known as vaak daanamVara Satkaarah - Reception of the bridegroom and his kinsmen at the entrance gate of the wedding hall where the officiating priest chants a few mantras and the bride's mother blesses the groom with rice and trefoil and applies tilak of vermilion and turmeric powder
Madhuparka Ceremony
Reception of the bridegroom at the altar and bestowing of presents by the bride's father
Kanyâ dânam
The bride's father gives away his daughter to the groom amidst the chanting of sacred mantras. Here, the brahmachari meets his prospective father-in-law. The latter seats him facing the eastern direction and washes the feet of the future son-in-law, considering him as Lord Vishnu Himself. All honors are given including the ceremonial washing of the feet of the groom by the father-in-law and offer of madhu parka (a mixture of yogurt, honey and ghee) to the accompaniment of selected Veda mantras
Vara prekshaṇam
In this ritual, the bridegroom and the bride look at each other formally for the first time. The bridegroom worries about any dośa (defects) that the bride might have and prays to the gods Varuna, Brihaspati, Indra and Surya to remove every defect and to make her fit for harmonious and long marriage life blessed with progeny and happiness (mantra: Rg 10.85.44). The bride groom recites the mantra and wipes the eyebrows of the bride with a blade of darbha grass, as if he is chasing away all defects. The darbha grass is thrown behind the bride at the conclusion of this ceremony
Maṅgala snânam
The wearing of the wedding clothes by the bride. Five Veda mantras are recited to sanctify the bride in preparation for the subsequent stages of the marriage. This aspect of the marriage is known as mangala snanam. The sun god (Surya), water god (Varuna), and other gods are invoked to purify the bride in preparation for a harmonious married life. Next, the bride wears the marriage clothes to the accompaniment of additional Veda mantras. The bridegroom then ties a darbha rope around the waist of the bride and leads her to the place, where the sacred fire is located for conducting the rest of the marriage ceremony. The bride and the groom sit on a new mat in front of the fire. The groom recites three mantras which invoke Soma, Gandharva and Agni to confer strength, beauty, and youth on the bride.
Mâṅgalya dhâraṇam
There is no Veda Mantram for tying the mangala sutram (auspicious thread) around the neck of the bride by the groom. The latter takes the mangala sutram in his hands and recites the following verse:
mâṅgalyaṁ tantunânena mama jîvanahetunâ |
kaṇṭheḥ badhnami subhage! sañjîva śaradaḥ śatam ||
This is a sacred thread. This is essential for my long life. I tie this around your neck, O maiden having many auspicious attributes! May you live happily for a hundred years (with me)
Pâṇi grahaṇam
The groom takes the right hand of the bride in his left hand and accepts her as his lawfully wedded wife. After mâṅgalya dhâranam, the groom lowers his right palm and encloses it over the right hand of the bride. He covers all the five fingers of the right hand of the bride with his right palm through this act of paani grahanam. He recites mantras in praise of Bhaga, Aryama, Savita, Indra, Agni, Suryan, Vayu and Saraswati, while holding the bride’s hand. He prays for long life, progeny, prosperity and harmony with the bride during their married life. The closed fingers of the right hand of the bride is said to represent her heart. The pâṇi grahaṇam ritual symbolizes the bride surrendering her heart in the hands of the groom during the occasion of the marriage
Sapta padi or Sapt-Phere or Saat Phere (Parikrama or Pradakshina or Mangal Phere).
The couple circles the sacred fire seven times. This aspect of the ceremony legalizes the marriage according to the Hindu Marriage Act as well custom. During this ritual, the groom walks with the bride to the right side of the sacred fire. All along, he holds his wife’s right hand in his right hand in the way in which he held her hand during the pâṇi grahaṇam ceremony. He stops, bends down and holds the right toe of his wife with his right hand and helps her take seven steps around the fire. At the beginning of each step, he recites a Veda mantra to invoke the blessings of Maha Vishnu. Through these seven mantras, he asks Maha Vishnu to follow in the footsteps of his wife and bless her with food, strength, piety, progeny, wealth, comfort and health. At the conclusion of the seven steps, he addresses his wife with a moving statement from the Veds summarized below
Dear Wife! By taking these seven steps, you have become my dearest friend. I pledge my unfailing loyalty to you. Many wonder about the significance of the quintessential seven steps / the sapta padi / the saath phere in the Indian wedding, here is an English translation of the mantra recited during the ritual
My bride, follow me in my vows.
Take the first step for food,
Take the second step for strength,
The third for increasing prosperity,
The fourth for happiness,
The fifth for children. May we have healthy and long-lived sons.
Take the sixth step for seasonal pleasure,
Take the seventh step for friendship
- Ashvalayana Grihya sutra
Another version is
Let us stay together for the rest of our lives
Let us not separate from each other ever
Let us be of one mind in carrying out our responsibilities as householders (gṛhasthas)
Let us love and cherish each other and enjoy nourishing food and good health
Let us discharge our prescribed Vedic duties to our elders, ancestors, rishis, creatures, and gods
Let our aspirations be united. I will be the Saaman and may you be the Rk (Saaman here refers to the music and Rk refers to the Vedic text that is being cast into music). Let me be the upper world and let you be the Bhumi or Mother Earth. I will be the Sukla or life force and may you be the bearer of that Sukla. Let me be the mind and let you be the speech
May you follow me to conceive children and gain worldly as well as spiritual wealth. May all auspiciousness come your way
This series of Veda mantras starting with “sakhâ saptapadâ bhava…” and ending with “pumse putrâya…” are rich with meaning and imagery.
Vivah-Homa or Pradhâna homam
The sacred fire ceremony ascertaining that all auspicious undertakings are begun in an atmosphere of purity and spirituality. After Sapta padi, the couple take their seat on the western side of the sacred fire and conduct pradhâna homam. During the conductance of this homam, the bride must place her right hand on her husband’s body so that she gets the full benefit of the homam through symbolic participation. Sixteen mantras are recited to the accompaniment of pouring a spoon of clarified butter into the sacred fire at the end of recitation of each of the mantras. These mantras salute Soma, Gandharva, Agni, Indra, Vayu, the Aswini Devas, Savita, Brihaspati, Viswa Devas and Varuna for blessing the marriage and beseeches them to confer long wedded life, health, wealth, children and freedom from all kinds of worries. One prayer — the sixth mantra — has a sense of humor and provides deep insight into human psychology. The text of this mantra is: “daśâsyaṁ putrân dehi, patim ekâdaśaṁ kṛti”. Here, the groom asks Indra to bless the couple with ten children and requests that he be blessed to become the eleventh child of his bride in his old age
Pratigna-Karana – the Vows
The couple walk round the fire, the bride leading, and take solemn vows of loyalty, steadfast love and life-long fidelity to each other
Shila Arohan - Stepping on the grinding stone
The mother of the bride assists her to step onto a stone slab and counsels her to prepare herself for a new life. After pradhâna homam, the husband holds the right toe of his wife and lifts her leg and places it on a flat granite grinding stone known as “ammi” in Tamil. The ammi stands at the right side of the sacred fire. The husband recites a Veda mantra when he places the right foot of his wife on the Ammi or Shila:
May you stand on this firm stone
May you be rock-firm during your stay on this grinding stone
May you stand up to those who oppose you while you carry out your time-honored responsibilities as a wife sanctioned by the Vedas and tradition
May you develop tolerance to your enemies and put up a fair fight to defend your legitimate rights as the head of the household in a firm manner, equal to the steady strength of this grinding stone
Lâja homam
Puffed rice offered as oblations into the sacred fire by the bride while keeping the palms of her hands over those of the groom. After Shila stepping, a ceremony of doing homam with puffed rice is conducted. Here, the wife cups her hands and the brothers of the bride fill the cupped hands with puffed rice. The husband adds a drop of ghee to the puffed rice and recites five Veda mantras. At the end of each of the recitation, the puffed rice is thrown into the sacred fire as havis (offering) to Agni. Through these mantras, the wife prays for long life for her husband and for a marriage filled with peace and harmony. At the end of the lâja homam, the husband unties the darbha (grass) belt around the waist of his wife with another mantra. The husband states through this mantra that he unites his wife and ties her now with the bonds of Varuna and invites her to be a full partner in his life to enjoy the blessings of wedded life
Abhishekam
Sprinkling of water, meditating on the sun and the pole star
Anna Prāshanam
The couple make food offerings into the fire then feed a morsel of food to each other expressing mutual love and affection. Not to be confused with the anna prashnam of a new born
Aashirvadaha
Benediction by the elders
Gṛha praveśam
This ceremony relates to the journey of the wife to her husband’s home. The husband carries the sacred fire (homa agni) in a earthern vessel during this journey home. There are many Veda mantras associated with this journey. These mantras pray to the appropriate Vedic gods to remove all obstacles that one can experience in a journey. The bride is requested to become the mistress of the house and is reminded of her important role among the relatives of her husband. After reaching her new home, she puts her right foot first in the house and recites the following Veda mantra:
I enter this house with a happy heart. May I give birth to children, who observe the path of righteousness (dharma)! May this house that I enter today be prosperous forever and never be deficient in food. May this house be populated by people of virtue and pious thoughts
Prâviśya homam
After gṛha praveśam, a fire ritual known as prâviśya homam is performed by the couple to the accompaniment of thirteen mantras from the Rg Veda. Jayadi Homam is also part of the prâviśya homam. This homam offers the salutation of the newly married couple to Agni Deva and asks for strength and nourishment to discharge the duties of a grihasthas for the next one hundred years. After that, the bride shifts her position from the right side of her husband to his left side. At that time, once again, she recites a Veda mantra invoking the gods for blessings of children and wealth to perform the duties of a householder
At the end of the above homam, a child is placed on the lap of the bride and she offers a fruit to the child, while reciting a prescribed Veda mantra. Yet another mantram asks the assembled guests to bless the bride and then retire to their own individual homes peacefully. During the first evening of the stay in her new home, the couple see the stars known as Dhruva (pole star) and Arundhati. The husband points out the pole star and prays for the strength and stability of the household thru a Veda mantra. Next, the husband points out the Arundhati star to his wife and describes to her the the story of Arundhati and her legendary chastity
Veda mantras or sacred hymns play a key role in every step of the traditional Hindu marriage. The mantras for this ceremony come mostly from the ṛks housed in the tenth mandala of the Rg Veda, where Sūrya, the daughter of the sun god, is given in marriage to a bridegroom by the name of Soma. These mantras are mostly from Section 10.85
Many Divya Desams have references in their traditional histories (sthala purâṇas) to the Lord seeking the hand of Maha Lakshmi, who is raised by a maharishi after discovering her as an infant of divine origin (ayonijâ). For instance, in Oppiliappan Koil, Markandeya Maharishi accedes to the request of Sriman Narayana who seeks the hand of his daughter Bhūmi Devi. She was found as a child in the tulasi forest by the Maharishi. At Kumbakonam, Sarngapani weds Komalavalli, the daughter of Hema Maharishi. At Thiruvahindrapuram, Hēmâmbujavalli, the daughter of another rishi, marries Dēvanâthan in a Vedic ceremony. At Tirupati, Srinivasa marries Padmavati after seeking her hand from her father, Akasa Rajan. At Tiru Idavendai, the Lord got the name of Nitya Kalyâṇar through his marriage to the 360 daughters of Kalava Rishi. He married them each one a day and made them all into one named Akhilavalli Nacciyar
The most celebrated one is the wedding of Andal and Ranganatha. Ranganatha seeks the hand of Andal from her father Periyalvar and weds her in a ceremony at Srivilliputtur. Andal had previously dreamt about this marriage and recorded the wedding in detail in her Nacciyar Tirumozhi, Varanamayiram section, exactly as prescribed in the Vedic ceremony
The rich and meaningful ceremony of the Hindu marriage (Kalyâṇa Mahotsavam of the temples) is thus carried out in concert with sacred Veda Mantras. The bride and bridegroom should enunciate clearly the Veda mantras and reflect on their meanings during the different stages of the marriage ceremony. This way, they can be sure of a long, happy and prosperous married life and play their appropriate role in society to the fullest extent. Srinivasa Kalyanam is performed in the temples to remind us of these hoary Vedic traditions behind a Hindu marriage
The marriage ceremonies are almost identical throughout India from Kashmir to Tamilnadu. The Vedic marriage has held its sway almost on all geographic regions. The exchange of garland (var maala), kanya daan, paNigrahaNa and sapta padi are common everywhere. But Maangalya dharanam has found a place in the South of Vindhyas. Some sects of Gujarat and Maharashtra follow this ritual. It is found in some sects in Karnataka and Andhra too, but more widespread in Kerala and Tamilnadu
The Kerala customs are shocking to some extent. In some sects the father himself ties the mangala sutra to his daughter before she is taken to the marriage mantap. In many other sects, particularly in non-brahmin sects, kettu-kalyanam had been prevalent until recently. The thaali was merely symbolic of a mock marriage so that even if a severe vaidhavya yoga were to afflict the girl, she would lose her mock husband and not the one with whom she would be living
The astrologer –cum- priest possessed the authority to conduct the marriage ceremonies with some modifications. But such practices cannot be included just like that. Unless there is near unanimous concurrence among the priests of those times – or debated for quite a few generations, this feature could not have been included.
The Mangalya –sutra Tradition
The planetary ills and mangal dosha had become centre points of debate and every kind of remedial could have been devised. But times were such that even learned ones would not invent something from out of the blue and impose it. Vedas and age old practices were respected in those days. So any additional feature such as Maangalya dharanam must have some Vedic acceptance. This additional feature can not be introduced unless authorized by highly respected Vediks
The Vedic authentication for Maangalya dharanam is found in the famous Rig vedic hymn on Surya's bridal
This hymn is the basis of the Vivaha manthras.
After invoking the blessings of Soma, Gandharva and Agni to confer strength, beauty and youth to the bride, the ceremony of Mangalya dharanam begins.
This is supported by the 40th and 41th verse of this Rig vedic hymn. The 42nd verse asks for non-separation and life of 100 years! This is exactly what the Mangalya dharanam manthra asks for
The 'tying' of 'something' is already a concept followed in marriages everywhere. In every sect of North India, the union of the couple is symbolically indicated by the tying of their garments. With this knot or 'mudicchu' they would go round the Agni and make the marriage vow. In some sects the wrists were tied
This symbolism was incorporated in the Mangal sutra. By tying the sacred thread, the groom signals a union of the two. Here the Mangal connection is not just that of a Graha. All the grahas or planets are connected to 3 stars each. As such 27 stars of the zodiac are linked to 9 planets. The important feature is that these stars are lorded by Vedic Gods only. Every Vedic God mentioned in the Hymn on vivaha manthras is the lord of some star of the zodiac which controls the planets.
The prayer for 100 years – the veda praayam nooru – is something granted by the Sun God. He grants this to the one who never misses the Madhyaniha vandana! The Sun grants a life of 100 years to the one who worships Him in sandhya vandana. The same 100 years are prayed for in the Mangal sutra. That means Mars, the friend of Sun, who also happens to be the Commander-in- chief for the Sun, the King of the zodiac (who exalts in the Martian sign of Aries from where He begins his journey with Ashwin Devas bestowing health – this is told in the Rig hymn too) also is authorized to grant a 100 year longevity!
Now the next issue is why a sutra around the neck?
Is there any precedence for this?
Yes there is a precedence, the 'Mangal sutra' was indeed worn by women even as early as 2000 years ago as an ornament – but not with the kind of importance attached to it as is done in our period to thaali!!
Mangal sutra was worn at the time of marriage
It was one of the mangal AbharaNas worn by women
Mangal sutra was indeed an auspicious piece of jewelry worn by woman at the time of marriage which she continued to wear at all times
But it was not tied to her neck as a sacred thread to the blessings of "mangalyam thanthunanena…" sloka.
It was because it was always a golden chain with an amulet
It was part of the wedding jewelry traditionally worn
In Sita's times, the 'ChoodamaNi' worn on the top of the head was an auspicious jewel that cannot be parted off by the woman
That jewel was a like a small ring having a 'gem'
Rama describes it as the gem got from the waters
That must be the reference to pearl.
The pearl was used as an amulet for long life and prosperity
according Atharvana vedas
So the choodamani was considered by Sita as life itself
Eastern Indian and Bengali Wedding Traditions.
Adan Pradan
In the presence of a Purohit (priest), the bride and groom, (after approval of each other), their elders (usually parents, grandparents and elder aunts and uncles) sit down together. It is established that the couple are not close blood relatives and have the same status. This occasion is called Adan Pradan. After this takes place the date of the marriage is set according to the Indian calendar. (There are several time periods during which a wedding cannot be held.)
Aashirwad
The Aashirwad is a confirmation of the marriage alliance. It takes place a day or two before the actual wedding in the evening. A priest is present. The ceremony takes place at either the groom's or the bride's home. The door of the entrance is decorated with a string of mango leaves which will stay for a period of one year after marriage. The bride is given a sari. The groom is presented with a ring, gold buttons and a watch
Vridhi
On the day before the wedding, the priest will visit the house of the bride and the groom and offer a prayer to the ancestors. This ceremony is called Vridhi
Dodhi Mangal
On the day of the wedding, early in the morning, before sunrise, the Dodhi Mangal ceremony is held. Eight to ten married women accompany the couple to a nearby pond. They invite the Goddess Ganga to the wedding and bring back a pitcher of water from the pond to bathe the bride and groom. The bride and groom are offered the only food they will eat that day. This meal is fried fish, curd and flattened rice
The Wedding Ceremony
At the actual wedding ceremony the groom's father and all other relatives are present. The groom's mother does not attend. A paternal or maternal uncle gives away the bride. The bride's father and other relatives attend, but her mother does not. It is believed that if the mothers are not present it will protect the bride and groom from the evil eye.
As the groom arrives he is welcomed by blowing conch shells, ringing bells and ululation. The mistress of the house touches the silver plate to the groom's forehead and then the ground, and up to the groom. This is repeated three times, the groom is offered sweets. Water is then poured on the doorstep of the house as the groom enters.
The priest comes with an idol of God and in the presence of the family and friends the ceremony begins. As a part of the ceremony there is an exchange of the floral garlands and other rituals. While the ceremony is taking place, dinner may be served. After the ceremony is over, games are played and the couple is kept awake that night by songs, poetry and jokes offered by the family and friends
The Mandap Ceremony
The morning after the ceremony the bridegroom applies vermilion on the bride's forehead. This is a symbol of her marriage status. At the Mandap ceremony, in the presence of the priest, they then worship the Sun God. They seek the blessings of all elders and set out to the groom's house
The Bou Bhat Ceremony and the Arrival at the Groom's House
On arrival at the groom's house, women pour water on the ground under the vehicle which they have travelled and the couple exit the vehicle.
In some houses, the women wash the feet of the bride with milk and flour before offering sweets and sherbet to the couple. In others, the bride steps into the milk and flour and imprints her soles on the the mixture. The bride is then led by the women in the house
The elders present bless the couple. Ornaments and saris are presented to the bride. She and her groom sit on a wooden plank and the Bou Bhat ceremony begins
Women blow conch shells, ring bells, and take up wailing. The bride does not eat any food in her in-laws house. That night, the bride wears a new sari. The bedroom is tastefully decorated with flowers. The flowers and clothes come from the bride's house along with the sweets
A travel to Kumbha (Kumbh) mela can have many meanings for many people, some come to experience the indian life, some based on faith, some for pleasure and just for fun
we at Kalpavasi.com are encouraging weddings in the next forthcoming Kumbha (Kumbh) Mela at Haridwar in 2010. It would be an ideal location and setting for the adventurous. Why Get Married at the Kumbha mela :
Abundant positive energy as it is the world`s largest religious gathering
Have the most memorable wedding ever
Oppurtunity to get married in the world`s largest transitory city
Exclusive experience amongst a gathering of 60 million people from all over the world
Emphasize 'Love is Forever' on the holy grounds exemplifying the idea of immortality
Become part of 'New Age Mela Followers' exchanging vows as part of a 15,000 yearold civilizational continuem
The Return to the Bride's House
A few days after the wedding day, the newlywed couple return to the bride's home. The thread which was tied on the bride's wrist by the priest is cut
Kumbha (Kumbh) Mela: An Institution
The Kumbha (Kumbh) Mela, is a riverside festival held four times every twelve years, rotating between Allahabad at the confluence of the rivers Ganga (Ganges), Jamuna (Yamuna) and the mythical Saraswati, Nasik on the river Godavari (Gomati), Ujjain on the river (kshipra), and Haridwar (Har Dwar) on the river Ganga (Ganges)
Bathing in these rivers during the Kumbha (Kumbh) Mela is considered an endeavor of great merit, cleansing both body and spirit. The Allahabad and Haridwar
(Har Dwar) festivals are routinely attended by five million or more pilgrims (13 million visited Allahabad in 1977 and over 18 million in 1989) thus the Kumbha (Kumbh) Mela is the largest religious gathering in the world. It may also be the oldestIntroduction
- Anthropology of religion and studies in India
- Scope & objectives of the present study
- Kumbha (Kumbh) Mela
The place and time
- Kumbha (Kumbh) Mela at Allahabad-Prayag
- Kumbha (Kumbh) Mela at Haridwar
- Kumbha (Kumbh) Mela or Simhastha in Ujjain
- Kumbha (Kumbh) Mela at Nasik
- Magha Mela
- History of Kumbha (Kumbh) Mela at Allahabad-Prayag
- History of Kumbha (Kumbh) Mela at Haridwar
- History of Simhasta at ujjain
- History of Kumbha (Kumbh) Mela at Nasik
- History of Magha Mela
Haridwar Kumbh Mela 2010
- A brief account of the preparations
- Religious
- Participating organizations
- Major Rituals
- Religious interactions (between the holy & the holy, the holy & the lay)
- Social solidarity
Two traditions are in circulation regarding the origin and timing of the festival: one that stems from ancient texts known as the Puranas, and the other that connects it with astrological considerations. According to the Puranic epic, the gods and demons had churned the milky ocean at the beginning of time in order to gather various divine treasures including a jar containing a potion of immortality. As the jar emerged from the ocean the gods and demons began a terrific battle for its possession. During the battle, which according to some legends the gods won by trickery, four drops of the precious potion fell to earth. These places became the sites of the four Kumbha Mela festivals. The astrological tradition (ascribed to a lost Puranic text and not traceable in extant editions) seems to stem from a very ancient festival called the Kumbha Parva, which occurred at Hardwar every twelfth year when Jupiter was in Aquarius and the sun entered Aries
At some later time the term 'Kumbha' was prefixed to the Melas held at Nasik, Ujjain and Prayaga (the earlier name of Allahabad), and these four sites became identified with the four mythical locations of the immortality potion. In theory the Kumbha (Kumbh) Mela festivals are supposed to occur every three years, rotating between the four cities. In practice the four-city cycle may actually take eleven or thirteen years and this because of the difficulties and controversies in calculating the astrological conjunctions. Furthermore the interval between the Kumbha Mela at Nasik and that at Ujjain is not of three years; they are celebrated the same year or only a year apart. This deviation in practice is intriguing and cannot be fully explained by either astrological or mythological means
Kumbha (Kumbh) Mela: the concept
This spectacle of faith
Vrat
According to the Hindu scriptures, vrat is a singular activity or a combination of a group of activities involving Lent-like fasting, worshiping and/or other sacrificial procedures to achieve and fulfil desires. It is believed that performing vratÂs bestow divine grace and blessing upon the person undertaking such a Sankalpa. Often close relatives or family Purohits may be entrusted with the obligation of performing a vrat on behalf of the Yajamana (Jajman)
The object of performing a vrat is as varied as the human desire, and may include gaining back lost health & wealth, begetting offspring’s, praying for divine help and assistance during difficult period in one’s life or thanking for ones prosperity and good luck. In ancient India, vrat played a significant role in the life of individuals, and it continues to be a popular practice amongst Indians even today
Etymology
The Sanskrit word ‘vratÂ’ denotes ‘religious vow’. It is one of the most widely used words in the Hindu religious and ritualistic literature. Derived from the verbal root ‘vrn’ (‘to choose’), it signifies a set of rules and discipline; hence ‘VratÂ’ means performance of any ritual voluntarily over a particular period of time. The purpose is to propitiate a deity and secure from it what the vrati or vrÂta - the performer, wants and desires. This whole process, however, should be undertaken with a sankalpa or religious resolve, on an auspicious day and time fixed as per the dictates of the religious almanacs called Panchanga/Panjika
Space Time significance
According to the ancient Indian scriptures, Brahma, the creator, creates and destroys the universe cyclically. The life of Brahma is 120 divine years called Mahakalpa Every day he creates 14 Manus one by one and they create and control the world. So there are fourteen Manus in one divine day called Kalpa of Brahma
The life of each Manu is called Manvantara and it has 71 eras of four quarters. Each quarter has four Yugas - Krita or Satya, Treta, Dvapara and Kali. The following are the complete calculations of Vedic units of time and periods
The Vedic Units of Time – Micro level
The time taken to tear apart the softest petals of a lotus is called 'TRUTI'
100 Trutis make 1 Lub
30 Lub make 1 Nimesh
27 Nimesh make 1 Guru Akshar
10 Guru Akshar Make 1 Pran
6 pran Vighatika make 1 Ghatika or Dand
60 Ghati make 1 day and night
That means, in a day and night, there are 17,49,60,000,00 Trutis Thus, according to Western science, there are 86,400 seconds in a day and night, whereas in Indian science, a day and night consists of 17,49,60,000,00 Trutis
According to another system, the division of time is
1 day or 24 hours = 60 Ghatis
1 Ghati = 60 Vighati (also called Pala or Kala)
1 Vighati = 60 Lipta or (also called Vipala or Vikala)
1 Lipta = 60 Vilipta
1 Vilipta = 60 Para
1 Para = 60 Tatpara
As a lot of charts made in the olden days mention the birth time in Ghatis and Vighatis the following is the conversion to remember:
5 Ghatis = 2 hours
5 Vighati = 2 minutes
Another system of time at micro level is
60 Tatparas = 1 Paras
60 Paras = 1 Vilipta
60 Vilipta = 1 Lipta
60 Lipta = 1 Ghatika (Dand)
60 Ghatika = 1 Day & Night).
Therefore, it is clear that there are 46,65,60,000,00 Tatparas in a day and night.
The Vedic Units of Time – Macro level
SATYUG 4,32,000 YEARS X 4 = 17,28,000 YEARS
TRETA 4,32,000 YEARS X 3 = 12,96,000 YEARS
DWAPAR 4,32,000 YEARS X 2 = 8,64,000 YEARS
KALIYUG 4,32,000 YEARS X 1 = 4,32,000 YEARS
1 MAHAYUGA (GRAND TOTAL OF ALL THE YUGAS) = 4,320,000 YEARS
71 MAHAYUGA = 43,20,000X71 = 1 MANVANTARA
1 MANVANTARA = 30,6720,000 YEARS
14 MANVANTARA = 4,294,080,000 YEARS (There are 14 Manvantara s).
The earth remains submerged in the water for the period of 8,64,000 years i.e. half the number of Satyug, before the start of each Manvantara , it also remains submerged in the water for the same number of years, i.e. 8,64,000 years, after the completion of each Manvantara
So in 14 Manvantara s the number of years
17,28,000 x 15 = 2,59,20,000
(Number of year in Satyug)
+ 14 Manvantara = 42,9,40,80,000
1 Kalpa = 43,2,0000000 years or 4.32 Billion years
The Present Age of Cosmos according to the Vedic System
One day & night of Brahma = 4,320,000 Mahayugaa x 100 = 4,320,00,000 years
Since the one moment in the life of Brahma is considered to be of our 100years, therefore the life of Brahma in 100 years will be
4,32,00,00,000 x 360 x 100 = 1,555,200,000,000 years
There are 14 Manvantara s altogether. The present period is passing through the seventh Manvantara called Vaivasvata Manvantara.
One Manvantara consists of 71 Mahayugas, out of which 27 Mahayugas have already passed. We are passing through the first phase of the Kali Yuga which itself is the third Yuga of the 28th Mahayugaa and which has come after the passing of Satya Yuga, Treta and Dwapar Yuga
The time period of Manvantara (exclusive period, when the earth is submerged in water, in the beginning and in the end) = 306,720,000 years
1) Multiplying these years by 6 = 30,67,20,000 x 6 (Because we are in the midst of 7th Manvantara , of the Svetvaaraah Kalpa and 6 Manvantara s have already passed) = 1,8,0,300,000 years.
The time period of Pralaya consists of 17,28,000 years since 7 Pralayas have passed, after the end of 6th Kalpa and before the beginning of 7th Kalpa, so 17,28,000x 7 = 12,096,000 years.
Adding we have:
1,840,300,000 + 120 96 000 + 1,852,396,000 years Therefore, after 1,85,24,16,000 years of the present Kalpa the'Vaivasvata Manvantara' has started
2) 27 Mahayugas with each Mahayuga consisting of 43,20,000 years. 43,20,000 x 27 = 116,640,000 years have passed
Total = 1,96,90,56,000 years
3) Now the time period of Kali Yuga in the 28th Yuga =
Time period of Satya Yuga = 17,28,000
Time period of Treta = 12,96,000
Time period of Dwapar = 8,64,000
TOTAL = 38,88,000 years.
Since all the above three Yugas have already passed, it means that after 38,88,000 years, Kali Yuga came into existence
4) Kali Yuga started on Bhadrapada, Krishnapaksha -13th day, in Vyatipaat yoga at midnight, in the Aashlesha Nakshatra and the age of the Kali Yuga has been fixed as 5101 years as till date that is Vikram Samvat 2057 = Shaka 1922 = 2000 AD.
Sum of all the three Yugs = the Sum of 27 Mahayugas and Manvantara + the time period of Kali Yuga till date
Kalpa consist of 4,32,00,00,000 years and out of these 1,97,29,49,101 years have passed. Therefore, the earth's existence, according to the calculations devised by our ancient sages, comes up to 1,97,29,49,101 years till date
It is interesting to note that according to scientific calculations, the age of the cosmos is estimated between 15 and 20 billion years – very similar to the Indian calculations
The Ancient Traditional Indian Knowledge syatem has given the idea of the smallest and the largest measure of time
1 Krati = 34,000th of a second
1 Truti = 300th of a second
2 Truti = 1 Luv
2 Luv = 1 Kshana
30 Kshana = 1 Vipal
60 Vipal = 1 Pal
60 Pal = 1 Ghadi (24 minutes)
2.5 Gadhi = 1 Hora (1 hour)
24 Hora = 1 Divas (1 day)
7 Divas = 1 saptaah (1 week)
4 Saptaah = 1 Mãsa (1 month)
2 Mãsa = 1 Ritu (1 season)
6 Ritu = 1 Varsh (1 year)
100 Varsh = 1 Shataabda (1 century)
10 Shataabda = 1 sahasraabda
432 Sahasraabda = 1 Yug (Kaliyug)
2 Yug = 1 Dwaaparyug
3 Yug = 1 Tretaayug
4 Yug = 1 Krutayug
10 Yug = 1 Mahaayug (4,320,000 years)
1000 Mahaayug = 1 Kalpa
1 Kalpa = 4.32 billion years
The life of each Manu is called Manvantara and it has 71 eras of four quarters. Each quarter has four Yugas - Krita or Satya, Treta, Dvapara and Kali. The following are the complete calculations of Vedic units of time and periods
The Vedic Units of Time – Micro level
The time taken to tear apart the softest petals of a lotus is called 'TRUTI'
100 Trutis make 1 Lub
30 Lub make 1 Nimesh
27 Nimesh make 1 Guru Akshar
10 Guru Akshar Make 1 Pran
6 pran Vighatika make 1 Ghatika or Dand
60 Ghati make 1 day and night
That means, in a day and night, there are 17,49,60,000,00 Trutis Thus, according to Western science, there are 86,400 seconds in a day and night, whereas in Indian science, a day and night consists of 17,49,60,000,00 Trutis
According to another system, the division of time is
1 day or 24 hours = 60 Ghatis
1 Ghati = 60 Vighati (also called Pala or Kala)
1 Vighati = 60 Lipta or (also called Vipala or Vikala)
1 Lipta = 60 Vilipta
1 Vilipta = 60 Para
1 Para = 60 Tatpara
As a lot of charts made in the olden days mention the birth time in Ghatis and Vighatis the following is the conversion to remember:
5 Ghatis = 2 hours
5 Vighati = 2 minutes
Another system of time at micro level is
60 Tatparas = 1 Paras
60 Paras = 1 Vilipta
60 Vilipta = 1 Lipta
60 Lipta = 1 Ghatika (Dand)
60 Ghatika = 1 Day & Night).
Therefore, it is clear that there are 46,65,60,000,00 Tatparas in a day and night.
The Vedic Units of Time – Macro level
SATYUG 4,32,000 YEARS X 4 = 17,28,000 YEARS
TRETA 4,32,000 YEARS X 3 = 12,96,000 YEARS
DWAPAR 4,32,000 YEARS X 2 = 8,64,000 YEARS
KALIYUG 4,32,000 YEARS X 1 = 4,32,000 YEARS
1 MAHAYUGA (GRAND TOTAL OF ALL THE YUGAS) = 4,320,000 YEARS
71 MAHAYUGA = 43,20,000X71 = 1 MANVANTARA
1 MANVANTARA = 30,6720,000 YEARS
14 MANVANTARA = 4,294,080,000 YEARS (There are 14 Manvantara s).
The earth remains submerged in the water for the period of 8,64,000 years i.e. half the number of Satyug, before the start of each Manvantara , it also remains submerged in the water for the same number of years, i.e. 8,64,000 years, after the completion of each Manvantara
So in 14 Manvantara s the number of years
17,28,000 x 15 = 2,59,20,000
(Number of year in Satyug)
+ 14 Manvantara = 42,9,40,80,000
1 Kalpa = 43,2,0000000 years or 4.32 Billion years
The Present Age of Cosmos according to the Vedic System
One day & night of Brahma = 4,320,000 Mahayugaa x 100 = 4,320,00,000 years
Since the one moment in the life of Brahma is considered to be of our 100years, therefore the life of Brahma in 100 years will be
4,32,00,00,000 x 360 x 100 = 1,555,200,000,000 years
There are 14 Manvantara s altogether. The present period is passing through the seventh Manvantara called Vaivasvata Manvantara.
One Manvantara consists of 71 Mahayugas, out of which 27 Mahayugas have already passed. We are passing through the first phase of the Kali Yuga which itself is the third Yuga of the 28th Mahayugaa and which has come after the passing of Satya Yuga, Treta and Dwapar Yuga
The time period of Manvantara (exclusive period, when the earth is submerged in water, in the beginning and in the end) = 306,720,000 years
1) Multiplying these years by 6 = 30,67,20,000 x 6 (Because we are in the midst of 7th Manvantara , of the Svetvaaraah Kalpa and 6 Manvantara s have already passed) = 1,8,0,300,000 years.
The time period of Pralaya consists of 17,28,000 years since 7 Pralayas have passed, after the end of 6th Kalpa and before the beginning of 7th Kalpa, so 17,28,000x 7 = 12,096,000 years.
Adding we have:
1,840,300,000 + 120 96 000 + 1,852,396,000 years Therefore, after 1,85,24,16,000 years of the present Kalpa the'Vaivasvata Manvantara' has started
2) 27 Mahayugas with each Mahayuga consisting of 43,20,000 years. 43,20,000 x 27 = 116,640,000 years have passed
Total = 1,96,90,56,000 years
3) Now the time period of Kali Yuga in the 28th Yuga =
Time period of Satya Yuga = 17,28,000
Time period of Treta = 12,96,000
Time period of Dwapar = 8,64,000
TOTAL = 38,88,000 years.
Since all the above three Yugas have already passed, it means that after 38,88,000 years, Kali Yuga came into existence
4) Kali Yuga started on Bhadrapada, Krishnapaksha -13th day, in Vyatipaat yoga at midnight, in the Aashlesha Nakshatra and the age of the Kali Yuga has been fixed as 5101 years as till date that is Vikram Samvat 2057 = Shaka 1922 = 2000 AD.
Sum of all the three Yugs = the Sum of 27 Mahayugas and Manvantara + the time period of Kali Yuga till date
Kalpa consist of 4,32,00,00,000 years and out of these 1,97,29,49,101 years have passed. Therefore, the earth's existence, according to the calculations devised by our ancient sages, comes up to 1,97,29,49,101 years till date
It is interesting to note that according to scientific calculations, the age of the cosmos is estimated between 15 and 20 billion years – very similar to the Indian calculations
The Ancient Traditional Indian Knowledge syatem has given the idea of the smallest and the largest measure of time
1 Krati = 34,000th of a second
1 Truti = 300th of a second
2 Truti = 1 Luv
2 Luv = 1 Kshana
30 Kshana = 1 Vipal
60 Vipal = 1 Pal
60 Pal = 1 Ghadi (24 minutes)
2.5 Gadhi = 1 Hora (1 hour)
24 Hora = 1 Divas (1 day)
7 Divas = 1 saptaah (1 week)
4 Saptaah = 1 Mãsa (1 month)
2 Mãsa = 1 Ritu (1 season)
6 Ritu = 1 Varsh (1 year)
100 Varsh = 1 Shataabda (1 century)
10 Shataabda = 1 sahasraabda
432 Sahasraabda = 1 Yug (Kaliyug)
2 Yug = 1 Dwaaparyug
3 Yug = 1 Tretaayug
4 Yug = 1 Krutayug
10 Yug = 1 Mahaayug (4,320,000 years)
1000 Mahaayug = 1 Kalpa
1 Kalpa = 4.32 billion years
Religious significance (Punya)
Punya: noun (Sanskrit) – Merit, Merit gained, Holy, virtuous, auspicious 1. Good or righteous
2. Meritorious action
3. Merit earned through right thought, word and action
Punya includes all forms of doing good-deeds; from the simplest helpful deed to a lifetime of conscientious beneficence. Each act of Punya carries its karmic consequence, Karmaphala, "fruit of action" - the positive reward of actions, words and deeds that are in keeping with Dharma
Punya produces inner contentment, deep joy, the feeling of security and fearlessness. Pãpa can be dissolved and Punya created through VratÃ, Prayasschitta (penance), Tapas (austerity) and Sukarya (good deeds)
Punya is earned through virtuous living, following the multi-faceted laws of Dharma. Punya depends on purity of acts according to various factors including
1. The karma and evolution of the individual,
2. The degree of sacrifice and unselfish motivation and
3. The time and place. For example, virtuous deeds, sadhana, tapas and penance have greater merit when performed in holy places and at auspicious times
2. Meritorious action
3. Merit earned through right thought, word and action
Punya includes all forms of doing good-deeds; from the simplest helpful deed to a lifetime of conscientious beneficence. Each act of Punya carries its karmic consequence, Karmaphala, "fruit of action" - the positive reward of actions, words and deeds that are in keeping with Dharma
Punya produces inner contentment, deep joy, the feeling of security and fearlessness. Pãpa can be dissolved and Punya created through VratÃ, Prayasschitta (penance), Tapas (austerity) and Sukarya (good deeds)
Punya is earned through virtuous living, following the multi-faceted laws of Dharma. Punya depends on purity of acts according to various factors including
1. The karma and evolution of the individual,
2. The degree of sacrifice and unselfish motivation and
3. The time and place. For example, virtuous deeds, sadhana, tapas and penance have greater merit when performed in holy places and at auspicious times
Scientific view
The study of Kumbha (Kumbh) Mela is essential the study of the Pilgrim-Holy Men relationship and the growth and development of the participating religious institutions and organizations along with their followers
Sanskrit words
- Adwaita- Non-duality of the universal spirit
- Ahoratra- Day & Night
- Akhadas- Its a order of monkhood, combining both religious as well as warfare studies
- Artha- Aim, object, goal, purpose
- Ashrama- A usually secluded residence of a religious community and its guru
- Atman- Soul, The inner self residing in the heart
- Bhakti- The devotional way of achieving salvation, emphasizing the loving faith of a devotee for a deity and open to all persons irrespective of sex or caste
- Brahmaloka- It is the realm of the Chaturmukha Brahma. The highest level that any life form can reach. After which exists only the parah-brahma and the indestructible Veda
- Brahma- The creator god, conceived chiefly as a member of the triad including also Vishnu and Shiva here refined souls exist in blissful contemplation
- Brahmanic- Pertaining 2 Brahma
- Chaturmukha - The "four-faced one", a title of Brahma, different from ParaBrahman
- Dana- "Generosity" or "giving"
- Dharma- Dharma is generally defined as righteousness or duty
- Dasanama- Is an order for monks started by Adi Shankaracharya
- Istadevata- Cherished or chosen Deity." The Deity that is the object of one's special pious attention
- Jnana- Knowledge acquired through meditation and study as a means of reaching Brahman
- Kalpa - One of the Brahmanic eons, a period of 4,320,000,000 years. At the end of each Kalpa the world is annihilated
- Kama- The golden one
- Karma- The total effect of a person's actions and conduct during the successive phases of the person's existence, regarded as determining the person's destiny
- Katha- Religious discources involving Ramayana, Bhagavatgeetha, Srimad Bhagavathgeetha
- Keerthanas- Is a devotional songs. Normally sung in groups
- Kharmapala- The benefits or merits of one`s action
- Khumba Parva- also Means Khumba mela
- Ksherasagara- The ocean of milk. Kshirsagar = Kshir (milk) + Sagar (ocean)
- Kshetra- Planet in its own sign
- Kurma- a tortoise,one of the vital airs
- Magha- The eleventh month of the Hindu calendar; corresponds to January in the Gregorian calendar
- Moksha- Emancipation of the soul from rebirth
- Mandara- Is the holy mountain which is the center of the world
- Mantapas- A mantapa in Indian architecture is a pillared outdoor hall or pavilion for public rituals
- Nirvana- Emancipation from ignorance and the extinction of all attachment
- Panjika /Panchanga- Is a Hindu astrological almanac (or calendar), which follows traditional Indian cosmology, and presents important astronomical data in tabulated form
- Pravachanas- Religious discources involving primarily the upanisads and puranas
- Prayaga- Unconscious Samadhi (Asampragyaata)
- Puja- Daily devotion consisting of a ritual offering of food, drink, and ritual actions and prayers, most commonly to an image of a deity
- Pundits- Is a Brahmin who officiates religious hindu rituals
- Punya- Good karma, or merit, accumulated from good actions
- Puranas- Any of a class of Sanskrit encyclopedic texts containing cosmogonic histories, legends of gods and heroes, and other traditional material
- Purohit - Hindu (Brahmin) name meaning ‘family priest’
- Ramaleela- A traditional art form depicting the life of lord Rama through songs and dance
- Rasaleela- A traditional art form depicting the life of lord Krishna through songs and dance
- Samudramanthana- The churning of the ocean of milk
- Sampradaya- Tradition
- Sangama- Unconscious samadhi (Asampragyaata)
- Sankalpa- A conception or idea formed in the mind or heart; thought, ideation, desire
- Seva- Service or to serve
- Shraddha- Faith; belief
- Srimad Bhagavata- It teaches unalloyed devotional service to
- Srimad Bhagvatgita- A sacred Hindu text that is incorporated into the Mahabharata and takes the form of a philosophical dialogue in which Krishna instructs the prince Arjuna in ethical matters and the nature of God
- Tarka- Spiritual and philosophical debates
- Tapasya- Penance/Meditation
- Tirtha- Holy place,pilgrim destination for Hindus,Buddists,Jains
- Tyaga/Bhogas- "Abandonment" it refers to renunciation of all action, but not outwardly. Inner detachment is possible only when one is meditating sincerely and surrendering completely to the will of God
- Ughabhoga- A religious gurus "personal" interpretation of philosophy,traditional wisdom,books etc..
- Vanaprasthashrama- Is a person who is living in the forest as a hermit after partially giving up material desires
- Vrata- religious vow
- Vaisakha- Monthh
- Vasa- Stay
- Vasi - resident
- Yajamana(Jajman)- Is the person who initiates a yajna. He along with his wifederive the merits and benefits from such a yajna performed
- Yajna- A sacrifice, often a substantial one, offered to a Hindu deity or deities in the hope of attaining some goal
Kalpavãsa VratÂ
Only the gods are capable of accomplishing the feat of the Kalpavãsa of Brahmaloka, for they alone are immortal and reside in a world of their own.
Kalpavãsa VratÂ
A day’s stay (Ahoratra) in the world of Brahma is known as Kalpavãsa. This is impossible in the human form. Under the circumstances, lest, us humans should remain deprived of the benefits of Kalpavãsa of the Brahmaloka, there is provision for us at the Kumbha (Kumbh) Mela, Magha Mela, Etc. where we can get the same fruits, reap the same benefits, experience the same as may be attained through the Kalpavãsa of Brahmaloka
Kalpavãsa Vrat is a rare ‘Event related’ Sankalpa - vow because it can only be performed or undergone during the Kumbha (Kumbh) Mela
Kal"pa: noun [Sanskrit] (Indian Mythology) One of Brahma’s eons, a period of 4,320,000,000 years. At the end of each Kalpa the world is annihilated. Also considered a single Day/Night of the Chaturmukha Brahma called Brahma Ahoratra
Vã sa: verb [Sanskrit] Dwelling, Residing, Experiencing, Understanding
Vãsi: noun [Sanskrit] Dweller, the person who Resides, Experiences, Understands
VratÂ: noun [Sanskrit] to vow or to promise, denotes a religious practice to carry out certain obligations with a view to achieve divine blessing for fulfilment of one or more desires
Only the gods are capable of accomplishing the feat of the Kalpavãsa of Brahmaloka, for they alone are immortal and reside in a world of their own
SrimadBhagavata 3.11. 22
Man being mortal and in the physical body can neither reach Brahmaloka nor survive for the time period of one Kalpa
SrimadBhagavadGita 8.17
Religious / Traditional Approach
The traditional religious approach to Kalpavãsa vratà is the idea of undergoing emancipation through various Tyaga and Tapasya of both mind and body. The traditional Kalpavãsi would engage in three processes of cleansing in order to achieve Moksha or Nirvana
- Bhakti Marga (The way of Bhakti - worship) Severe penance like giving up food (eating once a day), letting go of the ego (serving Sadhus and the needy), sleeping on the floor, maintaining celibacy, Etc.
- Karma Marga(The way of Karma - rituals) Initiating and participating in personalised traditional rituals like Homa, Yajna, Havana (Havan), special Puja/s, Dãnã, Etc.
- Jnana Marga (The way of Jnana - knowledge)
Interacting and contributing to religious institutions and Gurus in order to accumulate knowledge and understanding about the purpose of life - the ChatusSthambha i.e, Dharma, Artha, Kãma leading to Moksha
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Kumbh Mela is the biggest religious and spiritual event and Maha Kumbh Mela 2013 will be bigger and better than ever. Everyone should attend this holy event at least once.
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