Website on Kumbha-Mela

We have divine pleasure in presenting to the public documents on the Kumbha-Mela, the greatest religious meeting of Hinduism which takes place every twelve years in each of the four following towns : Hardwar (200km north of Delhi, at the place where the Ganges comes out of Himalaya), Allahabad (also called 'Prayag', the 'confluence' of the Yamuna, the Ganges and the Saraswati -a mythical river- wich is called 'Triveni Sangam'), Ujjain (on the Chipra river, in Madhya Pradesh) and Nasik (on the Godavari in Maharashtra)

The two main places are Allahabad and Hardwar : in the latter at present (April 1998), the last Kumbha-Mela of the millenium is taking place, a fact which inspired us to build this website. Ten millions people are expected for the period of the main bath in the midst of April.

It is difficult to identify the historical beginning of the Kumbha-Mela. There are certainly traces of it in Allahabad during the sixth century, and it is described in its full form during the twelve and thirteen century in Hardwar.

Documents on Kumbha-Mela are scarce and hard to find. We are all the more happy to present here the 80 first pages of Subhash Rai who introduces the subject of the history and religion of the Mela in a detailed way. The book is published from Banaras, the center of traditional Hindu learning. It speaks about the history of this religious gathering, the sadhus who participate in it and the symbolic and Yogic significance of the principal elements of the Mela. The development of the two main bathing days of the Kumbha-Mela at precise spots along the Ganges links strongly this event to the cult of this holy stream, 'Mother Ganga', a form of the Goddes, since the word 'Ganga' is feminine in sanskrit and in the tongues derived from it.

The publisher and the author of this book permitted us to put it into the Internet only for a limited time, approximately four months, so we will have to remove it after this period.

The second text on this website corresponds to the biggest part of The Hindu Sannyas by Swami Abhishiktananda. He was basically a Christian monk, but turned to be a Vedantin in the end of his life. This text written not long before his death is a kind of spiritual will. It stresses the need for the life of renunciation and free consecration to the spiritual Goal in our increasingly materialistic world, and beautifully depicts the spirit of the Hindu sannyas with the help of the Upanishads of renunciation (a series of minor Upanishads giving both the mystical inspiration and the usual rules of the sannyasis). The text was written at Swami Chidananda's suggestion, the actual president of the Divine Life Society in Rishikesh and published in their bulletin in 1973. It was then associated to a text of introduction to the spirituality of Upanishads entitled The Further Shore and published by ISPCK, Delhi. There is now a reprint of this valuable work, but its distribution is not good, be it in India or in the West. As in the case of Subas Rai's book, this text is not commercial for a large distribution, this is why indeed we are glad to make them known through the Internet to those inspired all over the world by the ideal of religious life and the form it has taken in the Indian culture.

This website could be built thanks to the initiative of Swami Sharad Puri, the director of Swami Hariharanand Public School in Kankhal (next to Hardwar), which has 1400 children taught through the English medium in a way respectful of the Hindu tradition.

It has been organized by Dr Jacques Vigne, a French psychiatrist turned indologist , sadhaka (spiritual aspirant) and writer on spiritual psychology East and West. After three years of studies at the Banaras Hindu University, he settled in Kankhal where he has been living for the last seven years. This website would not have been possible without the technical assistance from Nathalie Masia, an Internet specialist from the Universities of Montpellier & Corti (France), who came to Hardwar to develop the website projects at the Swami Hariharanand Public School. We must of course thank the Ganga-Kaveri Publications of Banaras and the ISPCK of Delhi for their kind permission to publish on the Internet their texts, which may be downloaded and printed as well for private use.

THE BOOK KUMBHA MELA:

Kumbha Mela is about a unique spectacle of religious fervour - the Hindu bathing festival of a Kumbha, a religious gathering that as no equal in the worl in terms of the sheer participation of people. What brings this huge chunk of humanitiy to the banks of holy rivers at specified times and places ? This is a mistery wich has multiple points of ingress. The book sets out to trace the myriad linked between the religious, historical, scientific and social aspects definiting this festival.

Sets the analytical stage for the correct understanding of the mystic surroundingthe Kumbha Mela fair. On the one side exploresin detail the origin, antiquity and theoretical underpannings of the twins facetsof Kumbha; and juxta-poses " Kumbha on a human scale " the human body itself- with the theory and praxis of Kumbha and brings out striking parallels between the two. And on the other side, looks at the kumbha festivalfrom an entirely new angle. Brings out in vivid detail how the timing, sites and rituals of this fair are governed by considerations of the spatio-temporal bio-effects of cosmic cycle.

This outstanding book will be of great use for laymen as well as teachers, scholars and students of ancient Indian history and culture, religion, philosophy, astronomy, physics and cosmobiology.

THE AUTHOR Subas RAI:

Subas RAI began his scientific career in the discipline of Palaeo-environmental archeology at the Banaras Hindu University. In time,his deep curiosity and penetrating insight led him to explore subjects covering ancient as well as modern science and technology. His academic interests range far and wide, and he has published dozens of research papers in reputed journals, both national and international.

THE BOOK THE FURTHER SHORE:

The further Shore is composed by two essays, SANNYAS and THE UPANISHADS-AN INTRODUCTION. We only present SANNYAS or The Call to the Desert. in this penetraring essaythe author expouds the significance of the Indian tradition of renunciation, and thereby causes a compelling echo to resound in a heart of comtempory man. He presents not only the spirit of Hindu monasticism, but tells that true renunciation wich is beyond religions, and leads to silence. His texts are based on Upanishads and Vedanta, open doors for the mysticism of the church of India.

THE AUTHOR Abhishiktananda:

Swami Abhishiktananda was first Father Henri Le Saux is a leading figure of the Hindu-Christian dialogue. His spiritual path essentialy consisted in the complete appropriation of the advaitic experience of the Upanishadic rishis, without however losing hold of his own rootedness in the Christian tradition.


GLOSSARY OF SANSKRIT TERMS


A B C D E G H J K L M N P R S T U V Y
Aa-bhayam-absence of fear
acamana-sipping water from the hand
a-dharma-unrighteousness, irreligion
adhyasa - superimposition
adi-purusa the primordial Man
a-dvaita-non-duality
agneyi-a ceremony of bidding farewell to the ritual fire
agni- fire
agni-hotra-sacrifice to (or by) fire
aham asmi; aham brahma asmi-I am, I am Brahman
ahamkara-the conception of oneself as an individual; self-conceit
a-ja, ajata-unborn a-jnani-one who lacks jnana
a- kama-without desire akasa-space, the most subtle of the five elements
a-krita-not made, uncreated a-linga-without sign
a-mrita-immortal a-nama -without name
ananda-bliss
a- niketana-without dwelling-place
aranya-the forest a-rupa-without form asana-seat, posture (yogic)
a-sanga-free from ties, attachment
a-sat-unreal asrama-(1) abode of ascetics, (2) stage of life
astasraddha-the final eightfold offering to devas, rishis, ancestors, and lastly to oneself as departed (Na.Pa.Up., 4.38)
ati-beyond; e.g., ati-dharma, beyond dharma
atman -the 'self', man's innermost principle; the supreme Self
atyasrama-beyond every stage of life
avadhuta-one who renounces everything, including even the classical tokens of sannyasa
avidya-ignorance
avyakta-not manifested
Bbhakta; bhakti-devoted worshipper; heartfelt devotion
bhiksa-alms
bhiksacharya-living on alms
bhuman-fullness
bhutani-the elements; beings
brahmachari-a celibate student; one in the first asrama
brahmaloka-the world or heaven of Brahma
brahman-the supreme principle of all; the Absolute
brahmannistha-established in Brahman
brahmavadi-one who talks about Brahman, a theologian
brahmavidya-the knowledge of Brahman;
brahmavid-one who knows Brahman
buddha-awakened
buddhi-intellect in its highest form
Ccaturtha-the 'fourth' state of consciousness
Ddanda-a wooden staff,
darsana-sight, vision; entering the presence of God, a saint, an image, etc.
deva-(plur) the Vedic gods; personfied divine powers at work in the cosmos and in man; manifestations of the Divine in itself (brahman), but never to be confused with it
devata-divinity
dharana-concentration of attention
dharma-norm of religious and social life, expressive of the cosmic order; duty to conform to such norms; a particular religion, as comprising rites, laws, institutions and doctrines.
dharmatita-beyond all dharma
dhyana-meditation leading to complete inner silence
digambara-'clothed in space', i . e., naked
diksa-ceremony of initiation
dvandva-pair of opposites, like cold/heat, pleasure/pain, etc.
dvija-twice-born; a member of one of the three higher castes in Hindu society
Eekagrata-one-pointedness
ekam eva advitiyam,-One-only-without-a-second
evamvid, evamvidvan-one who knows 'thus'
Ggayatri-a famous mantra from the Rig-Veda, whose use is obligatory for Brahmans
grihastha-a householder, married man; one in the second asrama
guha-cave; the secret place of the heart
guna-(lit.) strand; the three gunas (sattva, goodness; rajas, passion; ramas, darkness) are the three modes or qualities of prakriti (the primary substance), whose varied combination produces the diversity of beings.
Hhamsa-swan; a symbol of the atman and of the liberated one, whom nothing can bind and who is free to go anywhere (cp the kesi)
homa- ritual sacrifice
Jjivanmukta-one who has found liberation during his lifetime
jivanmukti-the state of a jivanmukta
jnana-wisdom, knowledge
jnani-a sage; one who has awaken to reality, realized the Self
jyoti-light
Kkaivalyam-the state of absolute aloneness, unicity of the liberated one
kamachara-free to go anywhere, unrestrained ;
kamandalu-a gourd " karana-cause; instrument; agency karma-action; work; the result of acts done in a previous life
kaupinam-ascetic's loin cloth
kavi-saffron colour, worn by ascetics kesi-'hairy one'; an ascetic, completely acosmic kirtana-devotional song
kosa-'sheath'; one of a series of 'bodies' held to envelop the atman
krama-sannyasi-one who takes sannyasa as the final stage of life, as a means to attain moks krita-something done or made
kritakritya-one who has performed all that he had to perform
kutacaka-a type of ascetic
kutira-a hut
Llila-play; the Lord's play in and through creation
loka-place, world madhu-honey
Mmahaprasthana-the great departure (for instance, of the Buddha when he left his palace for the forest) mahatma-one who is a 'great soul'
mahavakya-the great sentences, or mantras, which sum up the teaching of the Upanishads
manas-the mental faculty manasa-with the mind
mantra-formula of prayer
matha-monastery
mauna-silence
maya-the undefinable condition of the world of manifestation, which cannot properly be described either as being (sat) or not-being (asat); hence, the power of illusion which keeps men in samsara
moksa-final liberation from samsara; salvation
mrityu-death
muni-one who keeps silence; an ascetic
murti-image, icon; a particular form of the unique and transcendent divine mystery
Nnamajapa-repetition of the divine name
namarupa-'name and form'; this includes the world of phenomena and all the various signs used by men to express the unique mystery that is beyond all. To render by 'individuality' is inadequate.
namaskra-saying 'namah,' i.e., salutation, homage
neti (na-iti)-'(saying) No;' i.e., Not that'
nihitam gahayam-hidden in the cave (of the heart)
nirvikalpa samadhi-samadhi with complete suspension of all perception and thought
Ppara-beyond
paramatman-the Supreme Self
paramahamsa-one of the most extreme forms of sannyasa
paramjyoti-the supreme light
parivrajya-the life of a wandering mendicant
pinda-rice-balls offered to the departed
pitri-departed ancestors
prajapati-the Lord of beings
prajapatya-a sacrifice in which a man's entire property is given away before taking sannyasa
prajna, prajnana- intelligence
prana-breath, breath of life
pranava-OM
pratistha-support, prop
prasada-portion of an offering given back to the worshipper; grace
pratyahara-withdrawal of attention from objects (phase of yoga)
prayaga-sacred place of the confluence of rivers, as at Allahabad
pretya-departed (from this world)
puja-ritual worship given to a murti (image) accompanied by lustration, offerings and the recitation of sacred mantras
purnam-fullness
purusa-the archetypal man, one of the expressions of the unique and indivisible mystery of the atman-brahman
Rrishi -Vedic seer
Ssadguru-the true Guru
sadhana-spiritual exercises
sadhu-good, virtuous; a monk
sakti- force, power, energy; the active power of the Divinity
sahaja-natural manifested throughout the created universe
samadhi-the final ecstasy, or rather 'enstasy', on the spiritual path; contemplation; hence, death
samastih-totality
sampratti-ceremony of handing over of possessions at death or on taking sannyasa
samsara-the world, seen as carrying all things along in its ceaseless flux; passage through successive births and deaths
samskara-'sacramental' rites which mark the successive stages in the life of the dvija (twice- born) Hindu
sanatana dharma-the traditional name of the religion which springs from the Vedas, the 'eternal' religion or law. The modern term 'Hinduism' was coined by foreigners.
sandhya-the 'conjunctions' of day and night at sunset and sunrise, times which are regarded as specially appropriate for prayer
sannyasa-life of total renunciation; sannyasi- one who has renounced everything
shanti-peace
sariram-the 'body,' including all physical and mental faculties
sarva(m)-all; the All
sarvaloka-belonging to every place
sastra-Scripture
sat-being; real, true; the Real
satsanga-association with, meeting with, the good
seva - service
skambha-a tree-trunk which symbolizes the axis of the world
soma-the juice of the some plant; nectar sraddhâ-faith, confidence, humility, positive approach
sraddha-ritual sacrifice, especially to the ancestors
sruti-hearing; what is heard, especially the revealed Scriptures
sukrita-that which is well made or done
sunya-the void
sutra-thread; link; aphorism
susupti-the state of dreamless sleep
svarga-the localised heaven of the devas
svartha-self-interest
Ttapas-austerity (literally, heat)
taraka-the 'ferryman,' symbol of a spiritual guide
tarana-the 'raft' for crossing to the 'other shore'
tattva-element (e.g., in Samkhya philosophy)
tat tvam asi-'That art thou', one of the mahavakyas
tejas-brightness, glory; tejomaya-composed of glory
turiya-the 'fourth' state of consciousness, beyond susupti
turiyatita-beyond the fourth asrama (stage of life)
Uudgitha-the chant of the Sama-Veda
upanayana-the samskara in which the dvija receives the sacred cord
upanisad-'sitting at the feet of a guru'; secret lore; correlation
upasana-regarding with respect, reverence
Vvairagya-total indifference to all worldly objects; renunciation
vamsa-genealogy, lineage
vana-the forest
vanaprastha-dwelling in the forest; the third asrama
vayu-the wind
vedanta-'the end of the Vedas;' the teaching of the Upanishads; one of the darsanas which systematises that teaching
vidhriti-barrier, boundary
vidvan-one who knows
vidvat-sannyasi-one who takes sannyasa as the expression of the fact that he has already realized the Self (contrast the krama-sannyasi)
vidya-knowledge
vijnana-understanding, intelligence
visvam-the universe
viveka-discrimination (between what is real and what is unreal)
vividisa, vivitsu-sannyasi-one who takes sannyasa as a means to moksa
vyastih-individuality
Yyajna-ritual sacrifice (to the devas)
yama-death
yati-one who has restrained the passions; an ascetic


Redactor Nathalie MASIA