By Subas Rai (1993)
Dedicated to SWAMI YOGANAND PARAMHASHJI MAHARAJ
PART I - KUMBHA MELA : HISTORY AND RELIGION
1) INTRODUCTION
PART II - KUMBHA MELA : ASTRONOMY AND COSMOBIOLOGY
4) SKY AND COSMOS
5) CELESTIAL CONNECTIONS
6) SOLAR CYCLE AND EARTH
7) SOLAR CYCLE AND HELIOBIOLOGICAL EFFECTS
8) KUMBHA MELA AND COSMOBIOLOGY
An analysis of the genesis, symbols and merits of the
Kumbha indicates that the legendary Parva (Amrit Kumbha) and the Mela named
after it presents inseparably two different aspects of Indian life. The
attributes of the former refer to philosophical Kumbha that could only
provide the spiritual benefits. The merits of the latter, on the other
hand, are related to spatio-temporal bioeffects of the planetary radiations,
particularly of sunspots, lunar phases and other cosmic bodies in conjunction
with the bath benefits from the concerned rivers. To provide greater antiquity
and validity to the latter, the mythological symbolisms of the former were
attached with it, however, in course of time. In the confounded origin
of the Kumbha, thus the elements of macrocosm, such as, planets, gods,
demons, milk ocean, Kumbha sites, etc., represent their counterparts i.e.
plexus and system in the microcosm (body) i.e. that involve an arousal
of the serpentine power. Thus the legendary origin of the Amrit Kumbha
refers to the arousal of serpentine power by celebrating the Kumbha Parva
of the microcosm with the help of various elements. The Mela of the macrocosm,
on the other hand, represents the scientific religion of Hindus.It deserves
mention that these twin aspects of the Kumbha have not been analytically
studied so far, and all the previous writings are generally ambiguous and
misleading due to their confounded treatments. To trace the origin and
ascertain the antiquity, and understand the significance of the twin aspects
of the Kumbha, it is, therefore, essential to analyse the things related
with the Kumbhas. The first part of the present study is an humble attempt
to deal with the origin and antiquity of both facets of the Kumbha, and
to explain the spiritual symbolism as reflected by the elements of the
MelaThe second part of the present study aims at introducing the audience
about the celestial phenomena that variously affect the life and environment
of our planet. It demonstrates that various planetary configurations play
crucial role to govern the phenomena at Sun and thereby to alter solar
radiation, which is held to influence our planet. The world famous Kumbha
Mela has been found associated with solar cycle, and its great bath, with
lunar phases. This study shows that Kumbha Mela held at different time
and space is based on the consideration of beneficial cosmobiological effects.The
book contains lively photographs of the Mela (fair) scenario that may revive
the memory of those who ever visited it, and could present a panoramic
view of the Mela before the non- visitorsThe author is grateful to a number
of scholars, both oriental as well as modern, for consulting their works
in preparation of this work.
(missing text)
However, the designation of the Prayag fair of 644 A.D. as 'ageless' by Huan-Tsang indicates that such gatherings
and the ritual bathing were in practice from early times in India. Roy
(1956) designates this practice as Maghisnana (the bath of the month of
Magha, ie January-February) and fixes the date for its beginning in Neolithic
times. According to him, the present form of the Kumbha Mela seems to have
crystallized following the adoption of the solar calender from the Chaldeans
in post-283 A.D.
Planetary Configurations and Months
The particular year when the Kumbha Mela is held at any one of the four holy places is determined by reference to an alManac. At Prayag, the period is the Hindu month of Magha (January-February) and the highest merit attached is to the bath held on the new moon day, when the Jupiter is in Aries and both the Sun and the Moon are in Capricorn. At Hardwar, Kumbha is held in Phalgun and Chaitra (from mid-Febrary to mid-April), when the Sun passes to Aries and Jupiter is in Aquarius. The bath at Ujjain on the bank of the Sipra is fixed for the month of Vaishakha, when these planets are in Libra. At Nasik on the Godavari (Narmada) the function is timed to take place in Shravana, when the three planets are in Cancer. Thus, by rotation, the Kumbha Mela is held at these places. In the case of Prayag and Hardwar, in between two Purna (full) Kumbha Melas, an intermediate one, called the Ardha (half ) Kumbha is also held. The Ardha Kumbha Mela is held at Prayag and Hardwar in the years in which Purna Kumbha Mela is held at Ujjain and Nasik, respectively. The Ardha Kumbha Mela is said to have originated at these places to preserve the existence of Hinduism against the onslaught of Muslims.
Every year in the month of Magha (January-February) a fair, known as Magha Mela , is held at Prayag at the confluence of the Ganga, the Yamuna and the Saraswati and is attended by thousands. It begins on Makara Makara, the last day of the preceding month Pausa. Though there are certain special days, the entire month of Magha is considered to be sacred. The religious minded people bathe at the Sangam daily, the chief bathing days are Makara Makara, Pausa Purnima, Mauni Amavasya, Vasanta Panchami, Maghi Purnima and Maha Sivaratri. The Magha Mela is replaced by Kumbha Mela every twelfth year, when the Sun is in Aries and the planet Jupiter in Aquarius (Kumbha).
Rituals
On the auspicious occasion of the Kumbha Mela , the Hindu Sastras ordain certain bathing norms to pilgrims. They hold that on awakening from the night-sleep, one should devotedly recall the name of God and after refreshing up, while making the posture of a Kumbha (pitcher), the pilgrims should go for a holy dip while chanting the appropriate hymns. Thereafter, being free from SandhyatarpaNadi (some specific rituals to be performed in evening), one should establish a Kumbha to be worshipped with its proper rituals and those of Lord Ganesha in the days ahead. Afterwards, a pilgrim should donate as per his capacity either one, four, eleven or twenty-one gold, silver or copper pitchers full of Ghee to any learned person. Observance of such rituals and baths in the Kumbha Mela is highly eulogized and is said to confer liberation from the cycle of life and death, and to earn the praise of the gods.
An unique feature of the Prayag Kumbha is that of the Kalpavasis, who present a scene of Varnashrama Ashrama. These Kalpavasis spend the whole month of Magha on the banks of the Ganga living an austere life in thatched huts, sleeping on sandy river beds, listening to discourses and giving alms. They bathe at the holy confluence thrice daily and eat only once in twenty-four hours.
According to Srimadbhagavadgita, and Srimadbhagavata, days and nights of four thousand Yugas make an Ahoratra of Brahma, and is also known as a Kalpa. A stay during the above period in the world of Brahma is known as Kalpavasa. (Srimadbhagavadgita 8.17, Srimadbhagavata 3.11. 22)According to Bhagavata only the gods are capable of accomplishing the feat of the Kalpavasa 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. Under the circumstances, lest man should remain deprived of the benefits of Kalpavasa, according to the Puranas, there is provision for him at Prayag where he can get the same fruits, as may be attained through the Kalpavasa of Brahmaloka.
Scenes and Scenario
In the Kumbha Mela , religion, trade and amusement go hand in hand. The ground is dotted with tiny shrines, makeshift temples, thatched Mandapams, and Ashramas of innumerable sects of saints. In the evenings and early mornings one may listen the Nada (sound) of Kirtans, the telling of Kathas (stories, chanting of hymns, jingling of bells, and blowing of conchs, and observe the scenes of millions of people taking a dip in the holy rivers with offerings of flowers, colourful ceremonials processions of various Akharas and the gatherings of saints and Sadhus. All these remind one of the glory of ancient Indian tradition and culture, of people`s faith and of their spiritual aspirations.
The most distinctive and attractive feature of the Kumbha Mela is the ceremonial bathing of Nagas who are traditionally given priority in the bath for being the initiator of this festival. The order of their precedence is fixed, based on the chronology of the origin of the various Akharas. According to Sarkar (1950), no reliable information is available about the origin of different Akharas before 1750 A.D. (Akhara means an organization of militant Nagas and points to a certain time period when the Dasanami Sanyasins took to arms). Swami Sadananda Giri (1979) mentions that the emergence of various Akharas seems to have occurred during Muslim rule. In lack of chronological records of the origin of different Akharas and rules on precedence before the 20th century, there occurred not only quarrels, but also regular pitched battles between different groups of Nagas on the occasion of the Kumbha Mela (Capt. T. Hardwick, 1976; Sarkar, 1950; Sidney Low, 1906). The British government, after inquiring into the age-long honoured practice, laid down the following rules, which are observed even today.The precedence of baths at Prayag is as below :
With the exception of Bairagis, the Sadhus of various Akharas march in great pomp, with a number of elephants and musicians, and carry their Mahants (religious heads) in palanquins.At Hardwar, a little change takes place in the order of precedence, i.e. Niranjanis along with Juna and Ananda Sanyasis take bath first, and are followed by MahaNirvanis and Atala Sanyasis.At Ujjain, the order followed at Allahabad is adopted, but at Nasik that of Hardwar is obeyed.
Merits of the Parva
The Kumbha Parva has been held in very high esteem in the Rigveda, and is believed to cleanse all sins and nullify the malefic effects of bad deeds of the past as well as of the present birth. (Rigveda 10.89)The Suklayajurveda mentions that this Parva provides all the mundane pleasures both in this life as well as in forthcoming births. (Suklayajurveda 19.87)In the Atharvaveda, as has already been said, it is mentioned that Brahma has designed the four Kumbha Parvas for the spiritual liberation and mundane pleasures of human beings.
Meritorious Bath Occasions
As a riverside festival concerned with bathing rites, the Kumbha Mela has been eulogized much. The Puranas praise bathing at the confluence of the Ganga, the Yamuna and the mythical Saraswati in the month of Magha when the Sun is in Capricorn (Makara). Certain days are held in high esteem for this purpose; the fifteenth day of the dark half of the month being regarded as the month of the year, is considered to be the most significant. It is held that bathing in the river Ganga alone and in the Sangam of the Triveni leads to spiritual release, absolution of sins and cleansing of the soul . Bathing in river Sipra at Ujjain in the month of Vaishakha in general and on the full moon day of that month in particular is eulogised in the Skanda Purana. (Skanda Purana 5.i(i)48.51, 5.(ii)61.39, 50(ii)82.15b-17)
According to the Siva Purana and the Varaha Purana bathing in the river Godavari at Nasik is highly meritorious when the Sun and the Jupiter are in Leo. ( Siva Purana1.12.22b-23a, Varaha Purana1.71.47-48)
The Brahma Purana says that three and a half crores of Tirthas that exist in the three worlds come for a bath in the river Godavari when Jupiter is in Leo and that bathing in the river Bhagirathi (the Ganges) everyday for sixty thousand years confers the same merit as a single bath in the river Godavari at that auspicious time. (Brahma Purana 152.38-39, Brahma Purana 175. 83-84 )
Snanayogas
At the Hardwar Kumbha, there are three important Snanayogas (auspicious days for bath), the first being on Sivaratri, the second on the new moon day (Amavasya) of the Chaitra month (March) and the third on the first day of Vaishakha when Jupiter lies in Aquarius and the Sun in Aries. In the Prayag Kumbha, the first important bath is held on MakaraMakara, when Jupiter conjugates with Aries. The second and the most important bath is held on Mauniamavasya of the Magha, and the third on Basanta Panchami. There is only one auspicious bathing day in the Kumbha of Ujjain, i.e. on the full moon (Purnima) of Vaishakha, when the Sun moves to Aries and Jupiter enters into Leo. Three important Snana yogas (auspicious bathing periods) occurs at the Kumbha of Nasik. The first and the most important is in the month of Shravana, when Jupiter, the Sun and Mars enter Leo, the second being on the Amavashya of Bhadrapada, and the third is on Kartika Ekadasi. The Mela at Nasik lasts four months. According to Sastrik traditions, there is provision for four months Vratas to Sanyasis, that is, from Shukla (bright fortnight) Ekadasi (eleventh day, usually devoted to partial or complete fasting and spiritual practices) and of Ashadha to the Shukla Ekadasi of Kartika. On account of the above planetary positions, the Mela s of Ujjain and Nasik are known as Simhastha.
Administration and Management
A survey of historical records dealing with the affairs of the Kumbha Mela reveals that there has been a gradual upward trend in the number of pilgrims participating in the Mela . A retrospect into the past celebrations shows that Prayag Kumbha always ranked first in terms of the number of pilgrims participating in it. The Kumbha at Hardwar, as a matter of fact, represents the 'supra-regional' model attracting pilgrims from all over northern India from Kashmir to Bengal (Bhardwaj, 1985). The Mela at Ujjain ranks third in importance, attracting pilgrims mostly from central India. The event at Nasik may be taken to be somewhat a local affair attended by only Nagas, a few saffron clad Sadhus and people from Maharashtra and Gujarat.
To make this traditional event a success, Management is made by both local and central administrative machineries. However, during the past years many unpleasant events occurred in these Melas costing the lives of hundreds of pilgrims. The universal desire to bathe at the most propitious moment at the sanctified bathing spots has led to a great loss of life times and again. In 1820 at the Hardwar Kumbha, as a consequence of the desperate rush made by the infatuated crowd, 430 persons were crushed to death including several sepoys (soldiers) deployed as guards. (Nevill, 1909). In 1950, on the main bathing day, despite elaborate arrangements, 22 persons lost their lives (Varun, 1981). When panic broke out among the crowd due to the confusion created during the procession of the ascetics about three hundred pilgrims were trampled to death into the muddy ground at Prayag in 1954 (Krasa, 1965). The latest Kumbha Mela at Hardwar in 1986 also witnessed a similar heartrending stampede in which forty persons were killed and more than a hundred injured (Rudra, 1986). The number of the dead and injured was, however, far above the official figure.
The crowds at the Kumbha Mela at present are larger than in the past; the facilities of transport coupled with the population explosion make the participation more intense. The Management of the Mela , therefore, is not an easy task. The problems of boarding and lodging, transport, sanitation, etc., have to be met by the local authorities. Further, private bodies and voluntary organisations also come to the fore to render all possible help to the pilgrims. The Kumbha Mela of Prayag, 1977, was planned on a lavish scale on an area of 2000 acres of sandy tracts. Elaborate arrangements were made for the regulation of traffic and for bathing at the confluence. The Mela ground had all the privileges of a modern township characterized by temporary hospitals, railway booking offices, post and telegraph offices, fire brigade stations, inquiry offices etc. Numerous tents and huts were provided for the pilgrims. Eight temporary bridges on the Ganga and one on the Yamuna were constructed for easy communication. Loudspeakers were installed at different corners and barricades were erected to facilitate one way traffic. Special trains were run and buses and private vehicles operated from all directions. Health facilities were appropriate and vaccination against cholera was made compulsory.
These kind of arrangements were also made by the administrative machinery to provide all possible facilities to pilgrims during the last Kumbha Mela at Hardwar in 1986.The Mela ground was spread over 130 square kilometers encompassing parts of Saharanpur, Bijnor, Dehradun, Pauri Garhwal and Tehri Garhwal districts. The Mela region was divided into twenty sectors; and a sector magistrate, a deputy superintendent of police, regional health officer/officer-in-charge and medical services were posted in each sector. On the occasion of Maha Kumbha, 1989, at Prayag, rather more elaborate arrangements were made to make the Mela a success.
Scope of the Present Study
An analysis of the genesis, symbols and benefits of the Kumbha indicates that the legendary Kumbha Parva and Mela named after it represent two different aspects of Indian life. The legendary Kumbha portrays the crystallized form of the spiritual process with a symbolic representation of different plexus and systems of body by the river, places and planets of the outer world. Hence, a purely socio-religious interpretation of its origin, antiquity and associated benefits may lead to erroneous conclusions. In the first part of the present study, an attempt has been made to deal in detail with the origin and antiquity of the twin aspect of the Kumbha Parvas. Moreover, the spirituality, as revealed by the Kumbha Parvas, has also been explained in the subsequent chapter.
The second part of the present study aims at introducing the audience about the celestial phenomena that variously affect the life and environment of our planet. The world famous Kumbha Mela has been found associated with solar cycle, and its great bath, with lunar phases. This study shows that Kumbha Mela , held at different time and space, is based on the consideration of beneficial cosmobiological effects.
ORIGIN AND ANTIQUITY
Introduction
It is a striking fact that the great mystics of India have all loved to speak in parables and fables and have dearly cherished our ancient legends. In the Kumbha Mela , many of the saints and sages rejoice in following this ancient tradition, a fact constantly evidenced by their discourses to the people interspersed with stories and tales, canonical as well as apocryphal, to bring out to their audience the inner import and implications of spiritual injunctions and precepts. The historical myths seem to have been created as solutions to mysteries and legends to perpetuate such traditions. In course of time, these legends became traditions. The origin and antiquity of most Indian traditions are shrouded in deep obscurity. Hence in order to deal with the origin and the antiquity of the Kumbha - one of these age old traditions - a critical analysis of various evidences is highly essential.
The present chapter envisages to trace the origin and the antiquity of the Kumbha. Along with it, an attempt has also been made to trace the origin of the Mahamakhan. Which, on account of being similar, is known as the Kumbha Mela of South India, a counterpart of the Kumbha Mela proper in the extremity of the subcontinent.
Origin
Although the "Kumbha" finds its mention both in the Vedic and Epico-Puranic texts (Rigveda X.89.7; 1.2.3.23; 1.8.92; Suklaya-ajurveda XIX.87; Samaveda, 6.3; Atharvaveda XIX.53.3; IV.34. 7; XVI.6.8; Mahabharata 1.25 f f; Ramayana III. 35.27.34; Garuda Purana 1.240.26-28; Skanda Purana IV. i. 50.55-125), there is no clear evidence regarding its origin.
The above Vedic hymns merely indicate the spiritual implications of the Kumbha. In the Puranas, the Kumbha has been mentioned as a holy place for the performance of rites for the death (Vayu Purana II.15.47), a place on the bank of Saraswati , where a holy bath is believed to bestow the benefit of Yajna (fire-sacrifice) performance, (Naradlya Purana II. 65.100). From the above, it is clear that the Kumbha of the Vedas represents only spirituality, and that of the Puranas, the benefits from the ritual baths.
Regarding the origin of the Kumbha story (Amrit and Mela ) there are two main confounded traditions in vogue: one that links it with the mythological churning of the milk-ocean, and the other, which connects it with astronomical considerations. However, there appears to be one additional concept related to the impact of the river Ganga. In the following pages, an attempt has been made to analyse the above confounded traditions to trace the origin of the Amrit Kumbha and the Mela named after it.
Mythological Churning and the Kumbha
In many of the Puranas, not to mention the Mahabharata, we find the famous legend of the churning of the milk-ocean. In these scriptures, the ocean is taken to be the symbol of life in both of its aspects: potential and progressively evolving. Its archetype, the primal ocean, has been described by our sages as a boundless stretch of hushed waters filling all space and in which, aeons ago, life had been latent with Supreme Lord Narayana's trance. Then the trance broke and the One wished to project Himself into multiplicity: "Solkamayat Vabu Syam projayeyeti," (Taittiriya Upanisad 11.6). This was the starting point of the cosmos in names and forms, vibrations and movements. For reasons of space, it is not possible to develop, far less to improvise or speculate on this mighty theme. Since we are not concerned with a detailed account of the colourful beginning of the creation, it is needless to dwell much on it. All we are directly concerned with is the post-cosmos condition of the world and the coming into being of the first terrestrial ocean symbolizing life.
But life, once born, had to receive help to grow. So the Devas (gods) and the Asuras (demons), to accelerate the processus of evolution, conferred together and decided to churn the ocean in order to extract the various boons which it held deeply hidden in its womb. The Kumbha has been linked with this mythological churning of the milk-ocean by the Devas and the Asuras to extract Amrit from it in order to become immortal, and the subsequent fight between them for the possession of the Amrit Kumbha.
The mythological story runs as follows: The Devas and the Asuras came to an agreement to churn the milk-ocean for recovering the many treasures that lay hidden under it, and more particularly to obtain the Amrit, on the understanding that the latter would be shared by both equally. This agreement seems to have been made because it was not possible for either party to do this mighty job alone. As Skanda Purana mentions, for churning the ocean, the mountain Mandara served as the churn, the back of the Kurmaraja (tortoise-king) as the supporting base for this churning rod, and the serpent Vasuki as the rope required for the churning. The churning commenced with the Devas holding the tail and the Asuras the mouth of the serpent Vasuki.
After long years of churning, fumes, gases, fires, and then deadly poison emerged. In order to rescue the suffering of cosmos, Lord Shiva quaffed the poison. Thereafter arose many valuable things such as the flying horse, the milk cow, the priceless jewel, the magic moon, the sky chariot, the vibrant Iyre, the Rambha, the siren, Lakshmi, the paragon of beauty Vishwakarma, the architect, and so on till at long last, Dhanvantari, the divine healer, broke the surface, covered of water and holding in his arms the ultimate prize, the coveted Kumbha of nectar. He handed over this precious Kumbha to Indra, the king of the gods. The Asuras immediately demanded a share of the Amrit. The Devas, in spite of the agreement made in the beginning, were now unwilling to share it with the Asuras, because they felt that if the latter drank this nectar, they would become immortal, and hence remain their invincible eternal enemy and would prevent any peace on Earth, which was most undesirable. The Asuras, however, on finding that the Devas are not willing to share the contents of the pot with them, snatched the Kumbha from them. Narayana, on seeing that the Devas had lost the pitcher of nectar, immediately assumed the form of a female (Mohini) with wondrous beauty and charm and appeared before the Asuras who became enchanted by the fascinating woman and were tricked into loosening their grip on the Kumbha. The Devas availing of this opportunity, took the Kumbha from the Asuras and started drinking the Amrit. Rahu, an Asura, perceiving this, assumed the form of a Deva and joined them in drinking the nectar. When the disguised Rahu had just sipped the Amrit, he was discovered by the Sun and the Moon, and they immediately informed Narayana about his mischief. The god, without delay, cut off the latter's throat with his shining Sudarsana Chakra. The Amrit, by that time had already descended into Rahu's throat, and hence the upper part of his body containing the head and the throat became immortal and ascended towards the heaven. The remaining lower part of his body sank below. Henceforth, Rahu became the eternal enemy of the Sun and the Moon and whenever either of them happens to come at any time across his path he devours them and hid them in hisbody. But since his throat had been cut, the Sun and the Moon every time Manage to escape his body through it.
Astrologically, Rahu (or its head) is the ascending node of the Moon's path or orbit in the sky and the upper portion of Rahu's body, (which is believed to have ascended to the heavens) is that portion of the Moon's orbit that lies above the Earth's orbit, which is the Sun's path when observed from the Earth, and it lies above the plane of the ecliptic. The lower part of Rahu's body has come to be known as Ketu, and is the descending node of the Moon's path, and Rahu's body, which descended downwards, is that portion of the Moon's orbit, that lies below the Earth's orbit or the plane of the ecliptic. Thus, it may very well be imagined that Rahu's head is on the Moon's ascending node, and its feet (Ketu) are on the descending node, the two nodes being placed 180 apart. The Sudarsana Chakra may be taken to mean the ecliptic- the glaring Sun's path in the sky which cuts the Moon's orbit into two parts, at points or nodes known as Rahu and Ketu. It is an astronomical fact that whenever the Sun or the Moon reaches the position of Rahu or Ketu, they are devoured, that is, eclipsed.
The removal of the Amrit Kumbha from the Asuras following the Mohini's spell of enchantment was detected by their preceptor Guru Sukracharya who alerted them. Realizing that they had been deceived by the Devas, the Asuras immediately started attacking them. There are different versions of what happened in the course of the tussle, but we are mainly concerned with a few ones which gave rise to the legend of the Kumbha. Finding the position of the Devas hopeless, Brihaspati, the preceptor of the Devas, hinted to Indra's son Jayant, the apparent heir of the heavenly kingdom, to flee with the Kumbha containing the Amrit, and hide it from the Asuras. In this act the Sun and the Moon rendered all help to Jayant, who changing himself into a rook, whisked away the Kumbha from the Asuras. The Asuras, seeing Jayant running away with the Amrit Kumbha, started chasing him. According to the version of the Skanda Purana, a fight ensued between the gods and the demons for twelve days in which the Amrit pitcher fell at four places, namely Prayag, Hardwar, Nasik and Ujjain. Thus, these places got sanctified for all the time to come, and the event led to the holding of the Kumbha Mela there. According to another version, in one of the scramble, so as to avoid the Kumbha falling into the hands of the Asuras, Jayant hid it on the Earth at four different places, namely, Hardwar, Prayag, Ujjain and Nasik and this entire episode lasted for twelve divine days, equivalent to twelve human years. While taking the jar containing the Amrit from one place to another in a hurry on being chased by the Asuras, a little Amrit is said to have spilled over at these spots. This was how these places became so sacred, and led to the practice of holding of the Kumbha Mela only there.
Besides these, there are other current versions regarding the origin of this event. It is held (Gauda, 1948; Roy and Indira, 1955; Dave, 1957; Krasa, 1965; Gupta, 1967; Bonazzoli, 1977; Saletare, 1981-82) that Jayant, while flying over the Earth, Managed to escape the robbers, felt to take rest to take rest on his way to the Elysium and so descended from the hight to perch at four different places viz. Prayag, Hardwar, Ujjain and Nasik. The magic touch of the Kumbha thus sanctified these places for all time and age; saints and pilgrims started periodically to flock to these holy sites to celebrate the divine event. Jayant took twelve days to achieve his flight back to the safety of the paradise; so the pilgrims held the festival after every twelve years, presumably on the simple count that what is a day to the gods is a year to the mortals. According to the Skanda Purana, there are twelve Kumbha Parvas, celebrated in the commemoration of this divine event. Of which four are celebrated at the aforesaid places and the rest are celebrated in the realm of the Gods (in the Devaloka).
During the course of the scramble for Amrit the Moon is said to have protected the Kumbha from spilling its contents, Jupiter from the attack of the demons, the Sun from fragmenting and Saturn from the threat of Jayant, lest he should devour the whole of its content. Jayant either hid the Kumbha or it fell successively at Hardwar, Prayag, Ujjain and Nasik. Brihaspati (Jupiter), the DevaGuru, who was all along guiding and rendering advice, was then staying in the heavens in the Rasis (constellation) of Kumbha (Aquarius), Vrisabha (Taurus), Simba (Leo) and Vrischika (Scorpio), and hence in the beginning the practice is said to have begun by the holding of the Kumbha Mela s at the aforesaid places at the time when Brihaspati (Jupiter) returns to the above Rasis in his twelve-year journey through them. As the Sun along with his son Saturn, and the Moon were also on the vanguard in protecting the Amrit Kumbha, the festival is celebrated every twelfth year in a cyclic order, at the above places, only in the conjunction of these planets in the specific zodiacal sign Aquarius. Alternatively, the period of stay of Brihaspati (Jupiter) in the above Rasis, is also taken into account in fixing the time for holding the Kumbha Mela and the auspicious days for taking bath in the holy rivers.
There is also a different story about the sanctification of these places. It is said that Garuda, the vehicle of MahaVisnu, was given the task of carrying to Devaloka/Visnuloka the Kumbha containing the nectar. He had secured it after a long fight with the Asuras, while carrying this precious Kumbha, Garuda stopped en route at Hardwar, Prayag, Ujjain and Nasik and kept the Kumbha at these places for some time. Thus these places became sacred, and the event led to the custom of these celebrations.
A somewhat different Epico-Puranic tradition is also related. It is said that Garuda brought nectar from heaven to release his master Vinata from the bondage of the king of serpents Kadru. He placed the pot of nectar before the sons of Kadru, and Vinata was released. But Indra (or his son Jayant), stole away the pitcher and fled towards the heaven while being chased by the serpents. Four drops of nectar fell down from the jar on the aforesaid places, and hence these places gained the requisite significance for celebrating the Kumbha Parva (Giri, 1976). The second part of this story, i.e. the falling of the nectar at the four places is not found in any of the known Epico-Puranic texts (Bhattacharya, 1976-77), though Garuda's bringing of the nectar for his mother is mentioned (Mahabharata 1.25ff.; Ramayana 111.35-27-34; Garuda Purana 1.240.26-28.; Skanda Purana IV (i) 50.55-125).
It will be interesting to note that the story of the churning of the ocean is mentioned with some variations in both the Ramayana and Mahabharata, as well as a number of Puranas, e. g. Visnu, Brahmanda, Padma, Bhagavata, Agni and Skanda (Bedekar, 1967) but the episode relating the spilling of the nectar at the four sites, is not found in any of these texts. It is said to be mentioned in some unpublished manuscripts of the Skanda Purana. This Purana has been said to be of comparatively recent origin, and, therefore, it seems that the Jayant story was added at a period much later than when the Puranas were written. The relation between the pitcher containing Amrit and the Kumbha Mela seems to be imaginary and fictitious. It appears that this Epico-Puranic legend, has been verbally grafted on the Kumbha Mela to relate it with an hoary past.
Origin of Kumbha Mela
In view of the above, the Kumbha Mela seems to be exclusively related to ritual bath on the Kumbhayogas, the auspicious days for it. As the religion geography of the Mela shows the impact of the Ganges, it seems likely that the former tradition was initiated to seek the benefits of the bath in the special waters of the Ganges. The origin of the Kumbba Mela can be traced from an analysis of the above material.
The mythological churning, therefore, suggests the origin of the Amrit Kumbha and the things connected with it, explains the process involved in Kundalini Yoga. The grafting of macrocosmic elements and aspects relating the Mela to the mythologically represented microcosmic elements was designed to explain this subtle process through the Mela imagery. The elements of macrocosm and microcosm correspond to each other as such. The Triveni i.e. confluence of the Ganga, the Yamuna and the Saraswati at Prayag stands for meeting of Ida, Pingala and Sushumna. Different plexus and systems of the body taking part in Kundalini Yoga symbolize the places, planets, etc., of the macrocosm as such: the brain corresponds to Hardwar, the heart to Prayag, the navel to Nasik, the Muladhara to Ujjain, the vibrating vertebral column to the Mount Mandara, the Muladhara to the tortoise, the support of Mandarachala, Dhanvantari is seated in the heart, intellect in the brain is related to Vishvamohini, the divine and demonic powers and propensities of man to gods and demons, Rahu and Ketu to Raga (attachment) and Dvesha (hatred), which eclipse the Sun (Atma) and Moon (Mane) and the spiritual mentor (Guru) corresponds to Jupiter. The superstructures of the Kumbha Mela explaining the legends in a spiritual way has been dealt with in detail in the next chapter.
Ganga and Kumbha
Darian (1978) leads us to believe from the analysis of the salient features of the Mela that it acts to enhance the grandeur and the sublimity of the life-sustaining river Ganga. Of the four places, where according to the legends the Amrit fell, two are located on its bank - one at the foothill of the Himalayas, where the river enters the plains, and the other where it joins the river Yamuna and the invisible Saraswati . It is important to note that certain points along river courses used to have been worshipped and considered holy from time immemorial. In the case of the Ganga, the most important contact points are at Hardwar and Prayag and the Gangasagar (Matsya Purana 105-154; Padma Purana III.43.546-555; Brahmanda Purana, 77. 3). The river Godavari, on the banks of which Nasik is located, has been identified with Ganga, and has been named Daksina Ganga (South Ganga) (Naradiya Purana 11. 72.5.25). The sage Gautama is said to have brought the river Ganga there in the form of Godavari, hence it is generally referred to as Gautami (Brahmanda Purana, 74-76 Naradiya Purana 11.72. 11-12; Vayu Purana 1.71.32-38, Kane, 1953). It is stated in the Brahma Purana (78-77) that to the south of Vindhya mountain Ganga is called Gautami and that's to its north is known by the name Bhagirathi. There is a temple on the Ram ghat at Nasik, on the Godavari, which is opened every twelfth year, when Jupiter is in Leo. At that time it is presumed that the original water of the Ganga comes from the very temple. In Ujjain, the river Sipra has been given added sanctity due to its flow towards the North (Skanda Purana V.1(I) 63.7). This position is comparable with the northward flow of the Ganga in Kashi. The Ganga is supposed to be more holy at places where its stream turns to the North. According to the Skanda Purana (V.l(II).42.27-29a), the Sipra becomes Purvavahini (flowing towards East) from the point where it was once embraced by the Ganga. A Linga named Gangeshvara, worshipped by the Ganga (Skanda Purana, V. I (11) 42.29 be, is found on the southern bank of the Sipra in Ujjain V (i) (ii) 42.24). Thus, the Kumbha Parva seems to be a ritual bathing festival, mainly associated with the river Ganga, both in its origin and its character. The flowing water in its different forms is supposed to be an object of worship. Although in early times divinity was associated with most rivers, the Ganga has been considered to be the holiest, for it was created by the three gods of the Hindu Trinity (Soloman, 1985) and made up of all Tirthas. The Ganga is supposed to be the archetype of the sacred water, with which other water bodies are compared in terms of sanctity. This belief led to the process of "Gangaization" in the Indian culture (Singh, 1987). The sanctity of the Ganga became prominently established in India since the time of the composition of the Nadistuti Sukta of the Rigreda (X.75.5). It is supposed to confer immortality on its devotees. In the Indian religious set-up, the Ganga water is compared with the immortal liquid in its properties. In support of this belief Darian (1978) has quoted an epic passage which exclaims: "as Amrit is to gods, Ganga water is to men" (Mahabharata Xlll. 27.48.52). In Ujjain, the water of Sipra is also said to be endowed with the properties of ambrosia (Skanda Purana V.1 (11).62.53). If so, the Ganga water might have been ambrosia to the unknown authors of the legend of the Kumbha Parva. The Kumbha itself became one of the Ganga's most distinguishing sculptural manifestations. This feature first appeared in the river goddess on the Varaha cave frise at Udaigiri, dated around 400 A. D., and became more and more common as the Ganga theme reached maturity in the Indian art during the medieval period. The Kumbha is a symbol of fertility, and it expresses several values, mostly related to the generative and the purifying powers of its water. It may be taken as an expression of the Ganga's birth from Brahma's water-pot. It may be possible that the pilgrims during the Kumbha Mela draw such connections. From the above account it appears that the ritual bath associated with the Kumbha owes its origin to the importance given to the holy "Mother Ganga".
Kumbhayoga and 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 aforesaid sacred places (Gaur, 1948). 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 (Gaur, 1948):
Besides these, there are other alternative astronomical conjunctions that lead to the holding of Kumbha at Prayag, Nasik and Ujjain. These are as follows (Gaur, 1948):
Although the above verses are usually ascribed to the Skanda Purana, these do not figure in the extant edition of this Purana, suggesting an unknown origin. Though the authorship and the antiquity of the verses quoted above are uncertain, it appears that these may have been composed at the time when the tradition of the Kumbha Parva had already gained currency in India. While dealing with the Kumbha Parva in the "list of Vratas" Kane(1958) has not mentioned the source of his quoted verses Kumbhayoga and as such it also does not find any mention in any of the astronomical or astrological works. Even the Sankrit-English dictionary of Monier-Williams does not contain the word "Kumbhayoga", though it mentions the names of several astronomical configurations. Thus, the Kumbhayoga seems to be a later interpolation. It is significant to note that the verse generally referred to for holding the Kumbha Mela at Prayag, Nasik and Ujjain do not contain the term "Kumbha". The name "Kumbha" fits well only with the Mela at Hardwar. The Epico- Puranic tradition about the origin of the Kumbha Parva shows that it should be celebrated at the specified places in the year in which there is a conjugation of the Sun, the Moon and the zodiacal sign Aquarius (Gaur, 1948)
It appears that the Kumbha Parva derives its name from an auspicious occasion of ritual bathing that used to take place at Hardwar every twelfth year when Jupiter was in Aquarius and the Sun transited into Aries. Such an astronomical conjugation is referred to in the Naradiya Purana (11.66.44) as a sacred time for bathing in the river Ganga at Hardwar. This suggests that the Kumbha Parva was originally observed only at Hardwar and was named after the Kumbha Rasi (Aquarius), for the festival occurs mainly at the time when Jupiter is in Aquarius, the latter being represented in astrological illustrations as the water carrier. At Prayag, Nasik and Ujjain, the Kumbhayoga is not primarily connected with any celestial body being in the Kumbha Rasi. Therefore, the Kumbha festival at these places is technically a misnomer. The Puranas advise bathing in the Ganga-Yamuna Sangama at Prayag in the month of Magha, when the Sun is in the sign of Capricorn (Maker). (certain days are held in high esteem for this purpose and the fifteenth day of the dark half (that is the Amavasya) of that month is the month of the year, and hence very significant. The idea of holding the Kumbha Parva at Prayag may be attributed to the ritual bath on this day of Magha. It is held that this day of Makar Makara becomes doubly auspicious every twelfth year when Jupiter happens to be in Aries. Moreover, the first year, called Prabhava of the sixty year (Barhaspatya) cycle of Jupiter begins on Magha Sukla when the Sun and the Moon occupy the Dhanistha Naksatra and are in conjugation with Jupiter (Vayu Purana I.28.8; Brihad Sambita 8.27; Kane, 1958). It seems likely that in initiating Kumbha Mela at this place, this rare occasion would have been taken into account and the Mela would have initially been termed the Makar Kumbha Parva. Similar traditions may lie behind the celebration of this Parva at Nasik and Ujjain. It is said that ablutions in the river Sipra at Ujjain in the month of Vaisakha (April- May) in general and on the full moon day of the month in particular has been eulogized in the Skanda Purana (V.1(1). 48.51. 61.39; V.1(11).82.15b-17).
According to the Siva Purana (1.12. 22 b-23a) and the Varaha Purana (1.71.47-48), bathing in the river Godavari at Nasik is highly auspicious when the Sun and the Jupiter are in Leo. The Brahma Purana mentions that three-and-a-half crores of Tirthas that exist in the three worlds come for a bath in the river Godavari when the Jupiter is in Leo, and that taking bath in the Bhagirathi (Ganga) every day for sixty thousand days confers the same merit as a single bath in the river Godavari at this auspicious time. Similarly in the Tristhalisetu (TSSP, 130.35), it is stated that bathing in Godavari when Jupiter is in Leo is everywhere equal to bathing in Jahnavi (Ganga). Thus, there is a paucity of evidence to show that the Mela s at these three places were called Kumbha Mela s in the beginning. In the Brahma Purana (152.38), the Mela at Nasik has always been referred to as Simhastha. In view of it, this does not appear pertinent to designate it as the Kumbha Mela . Bhattacharya (1976-77) has suggested that the term Kumbha was prefixed to the Mela s held at Prayag, Nasik and Ujjain, perhaps according to the name of the Kumbha Parva of Hardwar. As recorded in the various scriptures, the place, time and positions of the planets determining the Kumbha Mela are schematically represented in table 1 of the book. This table shows that the Mela occurs mainly on the conjunction of Jupiter with some specific constellations, and that the other factor, i.e. Makara (the point of time when the Sun leaves one zodiacal sign and moves to another) is not a determining factor. Between two Kumbha Mela s comes the Ardha Kumbha of Hardwar and Prayag. For this division there is no Shastrik authority, except a solitary verse of doubtful authorship. The Mela is celebrated regularly at an interval of three years, starting from Hardwar and followed by Prayag, Nasik, and Ujjain, respectively. It is true that the Mela at Prayag occurs after three years of that of Hardwar and the gap between the Melas of Prayag and Nasik is also of three years. However, the interval between the Melas at Nasik and Ujjain does not conform to this rule. The Melas at these places are celebrated in the same year, differing of only two months or so. The year in which the Kumbha Mela at Ujjain falls in the month of Vaisakha (April-May), it takes place at Nasik in the month of Aug-Sept. of the same year. Sometimes, the Mela at Nasik occurs earlier than that of Ujjain. In that case, the Kumbha Mela at Ujjain precedes that of Nasik in the next two years. The gap is, however, never of one full year of the Christian calendar, though the Vikrama Samvat may change. However, the order of precession is not fixed. The Mela at Nasik precedes the Mela at Ujjain for three consecutive terms, but the latter comes before the former as five times in a row. This phenomenon may be attributed to the position of Jupiter in Leo at these places. Jupiter comes into Leo for a period of one year, once in every twelve years. The practice now is to hold Kumbha Mela s at Ujjain and Nasik in the same year after every twelve years. On some occasions, there may be a difference of one year between the two Kumbha Mela s due to the position of Jupiter in the concerned Rashi divisions, at the times laid down for holding the Mela s at these places. However, the one held at Ujjain has gained more importance than that of Nasik, where the Mela has now become less significant. Of course, the Kumbhas at Prayag and Hardwar are deemed to be the primary ones, and draw far more ascetics, devotees, and pilgrims than those held at Ujjain and Nasik. It may be observed that originally Kumbha Snanayogas took place only when Jupiter was positioned in the Aquarius, Taurus, Leo and Scorpio Rashis, all of which are .Sthira Rashis, and when the Sun is in Aries, Cancer, Libra and Capricorn, which are all "Chara" Rashis. There has been a slight change in fixing the Kumbha Mela at Nasik, where it is now held when the Sun enters Leo Rasi. A chart has been constructed showing all the Kumbha Mela s that have been held right from 1915 A.D. to 1989 A.D. along with those that will be held in future and other relevant particulars that will be interesting to the readers. The Kumbha Melas at Nasik and Ujjain are designated as Simhastha Kumbha.
There is no consensus of opinion regarding the theoretical basis of the cyclic nature of the Kumbha Mela . According to some scholars (KM.8.21; KN,6) it occurs regularly every twelfth year at a sacred place. Others are of the opinion that unless the particular astronomical conjunctions come into existence, the Parva cannot be held. They assert that the Kumbha Parva may be celebrated even in the eleventh or thirteenth year after holding the Kumbha of the earlier one. It seems that this Mela has not always followed the twelve year cycle, and that it may take place in the eleventh year or in the thirteenth year as well. This view finds support from the calculations of years pertaining to the Melas at Prayag shown in table 2 (not reproduced). This anomaly is revealed to be due to the retrograde movement of the planet Jupiter and the time taken by it in revolving round the Sun. Jupiter takes 11.86 years for its revolution round the Sun ( Kane, 1958) which is less than 50 days in twelve solar years i.e. 4343 days. According to astronomical calculations, Jupiter moves one house further after every 84 years; hence, out of seven Kumbha Parvas, the first six occur every twelve year but the seventh one falls in the eleventh year. Thus, the practice of holding Kumbha Mela every twelfth year fails to meet the criterion set up by astronomical considerations and calculations.
Antiquity
Besides the above, there are various other traditions behind the origin of the Kumbha Mela . Of these mention may be made of a few
As referred to by Pt Veniram Sharma Gaud (1948) Sanaka-SanandaNadi's used to assemble in early times at Hardwar and Prayag at the interval of every twelve years. It is held that this tradition ultimately crystallised into the Kumbha Parva. It is generally held that there used to occur assemblies of Gurus and disciples at these places in a cyclic period of twelve years and in course of time, such meetings of the Yogis were also attended by religious- minded people and this took the form of Kumbha Mela . According to some, the Kumbha Mela is the religious council of saints, sages and seers. Thus, there are various and varied mythological traditions regarding the origin of the Kumbha Mela .
From an analysis of the above data, it is clear that ritual bathing was prevalent from early times on which the astronomical schemes have been grafted from time to time. Of various auspicious bathing- rites, Maghi Snana, which was associated with the Ganges in the earlier texts, seems to be of earlier origin than the bathing customs associated with the other rivers. It appears likely that the Kumbhasnanayoga is a later elaboration of the Maghi Snanayogas. The astronomical superstructures and the lunar phases associated with these Snanayogas reveal that ancient astronomers were aware of cosmobiological effects of solar cycles as well as lunar phases, for the various astronomical insight of ancient planetary configurations related to the Parva indirectly relate to the solar cycles.
It deserves mention that the Ganga water abounds in cynophage (Safferman and Morris, 1963) and bacteriophage (Twart, 1915) that protect her water from decomposition and infection. Moreover, it contains several useful minerals necessary for human health. This may be a reason why the Ganga water seems to have been equated with Amrit and the ritual bathings in it was considered especially beneficial.
A retrospect into history of the solar cycles and that of the Kumbha Melas reveals that the latter events at the four places occur following the cycle of the former. Various astronomical conjugations concerning the Mela represent various stages of solar cycle, recorded to cause cosmobiological effects and influence the environment of Earth. Thus the grafting of the various astronomical configurations on these ritual baths seems to have been done as a solution to spatio-temporal cosmobiological effects of the planetary radiations. Similarly, the holding of the important baths on new and full moon days seems to have been planned in relationship to the bio-effects of lunar phases. For water has capability to remember theimposed electromagnetic fields and can conversely overwrite the same of man in ritual bathings.
Thus the Kumbha Mela primarily seems to be the expanded form of Maghi Snana tradition, originated in consideration of health benefits of the Ganga water, on which various astronomical configurations were grafted later on in the light of spatio-temporally varying bioeffects of planetary radiations and lunar phases, and it has nothing to do with the mythological legend dealing with the churning of the milk-ocean that ultimately led to the origin of the Kumbha.
Origin of MahamakhanaIt
It is generally believed that the tradition for holding the Kumbha Mela is confined only to the northern and the central India and that southern India is deprived of anything analogous to this glorious tradition. Contrary to this belief, the Mahamakhana Parva at Kumbhakonam in South India is comparable to the Kumbha festivals of the northern and central India and deserves to be designated as the Kumbha of the South. Just as the Kumbha festival is held at the interval of every twelve years at Hardwar, Prayag, Ujjain and Nasik, the Mahamakhana is also celebrated every twelve years in the commemoration of a mythological background similar to that of the Kumbha Mela . The origin of this fair is also rooted in mythology, suggesting its hoary antiquity. This fair is also attended by millions of people coming from different ranks and faiths of the Hindu society. Similar to the popular Kumbha, pilgrims come here too take holy dips in the river Kaveri to get absolved their sins. The main Snanayoga at this Kumbha occurs on Pausa Purnima, Mauni Amavasya, Basanta Panchami, Maghi Purnima and MahaSivaratri. The Snana of the Mauni Amavasya is considered to be the most important, and it attracts the highest gathering.
Kumbhakonam (Sanskrit-Kumbhaghosama) is located near ChIdambaram on the bank of the Kaveri. As referred to by Ram Naresh (1989), the Kumbhakonam has also been mentioned once in the Padma Purana. In Satadhyayi, it is mentioned that the majority of sins that cannot be removed in Kumbhakonam, can be removed in Kashi and the remaining in the Prayag. This establishes beyond doubt the Shastrik authority behind this Parva (festival). Further, the presence of a pitcher-shaped Shiva linga at this place and its location near the ocean connects this Parva firmly with the milk-ocean churning of the Kumbha tradition. The mythology about its origin runs as follows: A pitcher (Kumbha) was prepared by Brahma in which Amrit was kept. In the course of time, the neck of this pitcher got broken and some of its content spilled out and spread over an area about ten miles. This area thus became "nectarized", and this sanctification led to the regular holding of Mahamakhana Parva i. e. the south Indian Kumbha Mela . The spilling and spreading of Amrit from this Kumbha is referred to in the Tirthanka of the Kalyana as follows:
"Kumbhasya Chonanto Yasmin Sudhapura Vinissrat Ama, Tasmata Tatpadama Loke Kumbhaghonam Vadantihi".
As discussed above, the twin aspect of the Kumbha have their different origin, implying thereby of their different antiquity. In the following pages, an attempt has been made to deal with the antiquity of the Amrit Kumbha and of the Kumbha Mela .
Antiquity of Amrit Kumbha
The Kumbha with its different attributes finds its mention in the Vedic and Epico-Puranic texts. (Rigveda X.89.7; 1.2.3.23; 1.8.92; Shukla-Yayurveda XIX.89; Samaveda 6.3; Atharvaveda XIX.53.3; IV.34.7; XVI,6.8; Mahabharata 1.25.ff; Ramayana 111.35.27-34; Caruda Purana 1.240.26-28; Skanda Purana IV(i) 50-55-125) etc). The Vedic Kumbha, however, indicate its spiritual significance, suggesting that its concept was fully crystallized by then. Although its perfection might have taken several hundreds of years, its earliest reference on being found in the Rigveda suggests that the latest date of the origin of Amrit Kumbha goes back to early Vedic age.
Antiquity of the Kumbha Mela
Although the term Kumbha finds its mention in the Vedic and Epico-Puranic texts, there is no reference to the Kumbha Mela as such. Further, neither the Dharmashastras, nor any published Puranas mention about the Kumbha Snanayoga. No reference has so far been traced from any early inscriptions or from writings of the early periods about the holding of the Kumbha Mela . The Chinese pilgrim Huan-Tsang, who came to India in seventh century (629-645 A.D. ) and is well known for his graphic accounts of what he saw and heard, nowhere mentions about the practice of holding the Kumbha Mela . He, however, mentions that in the sixth quinquennial assembly organised by King Harshavardhan about half a million people gathered around the confluence of the Triveni and that the ceremony lasted for a month. This was an ancient festival in which the King Harshavardhan used to participate every fifth year of his reign. The pilgrims comprised people from almost all ranks of life from Emperor Harshavardhan with his ministers, tributaries, chieftains down the beggar in rags. Among the participants were heads of various religions, sects, as well as philosophers, scholars, ascetics and spiritual aspirants from all walks of life. The Emperor performed all the rites with great eclat (Life, 186- 187; in Yuan-Chwang, 1, 1.364). This assembly apparently seems to have been arranged by the King to facilitate the intermixing of people from all strata of society, to bring about a synthesis of different schools of thought and culture, and to foster tolerance for all faiths and religions. In addition, his intention seemed to help monks, ascetics and above all the Buddhist Bhiksus, as well as the poor and the needy with gifts of apparel and money. The date of this celebration was 644 A. D. From the accounts of this Chinese traveller some scholars have inferred that Harsha used to visit Prayag on the occasions of Ardha Kumbha, which still occurs after every five years (Roy and Indira, 1955; Gupta, 1967; Roy, 1969). It has also been presumed that Harsha did not initiate this fair, but only adopted it and gave it a royal encouragement in order to promote religious fervour among the people. There is, however, no record of this practice continuing after King Harshavardhan. Further, since Huan Tsang nowhere specifically describes it as the Kumbha Mela , such gatherings seem to have been Maghi Mela and not the Kumbha. As regards the present Kumbha Mela , it is believed that Adi Guru Shankaracharya (788-820 A.D. ) gave the ongoing tradition of Maghi Mela the shape of the present Kumbha Mela by the force of his magic personality. He first established the four well known monasteries: Jyotirmath in the north, Sringerimath in the south, Govardhanmath in the east and the Saradamath in the west. Each of these centres, which he had created with the express purpose of advancing the cause of monotheism, was classified into ten orders: Saraswati , Puri, Vana, Tirtha, Giri, Parvat, Bharati, Aranya, Ashrama, and Sagara. In each of these, he nominated a head, who was to guide the Sadhus under his responsibility. These heads of order and Sadhus were exhorted to assemble regularly at the Kumbha Mela with the two-fold purpose of maintaining contact with Sadhus of other denominations and fortifying the spiritual aspirants. There is however no indication of the above either in the writings of the Adi Guru and his disciples or in the works of other scholars. Thus, for the lack of any concrete proof it is difficult to say when exactly the Kumbha Mela crystallized into its present form and who was its first organiser. To trace the antiquity of this fair, astronomical observations alone can provide any reliable information. In dealing with the astronomical origin of this great bath, one encounters two problems: first regarding the month long duration of the Kumbha Mela , and second regarding the Magha Snanas on the Maghi Amavasya. These two problems are, from an astronomical view-point, totally different and hence should not be confused.
From time immemorial. India has followed a sidereal lunar calendar (and astronomy) for reckoning time and religious observances. In this calendar, the days are reckoned and the year deemed co be complete only when the Sun comes back to the same star after a complete round. The critical day for our purpose is Maghi Amavasya, i. e., when the Sun and the Moon are both together near the star Magha (Regulas). The present Indian calendar was set in motion by Visvamitra II (viz. Vessamette of the Suta dru Vipas Valley, i. e., the main Harappan area) on the Maghi Purnima in 2382-2352 B.C. He took advantage of observations made one thousand years earlier in 3462 B.C., setting in motion the Magha Snana and after thirty years of personal observations made during approximately 2382-2352 B.C. (see S.B.Roy, Early Aryans of India 3100-1400 B.C., p. 55), he found, among other things, that:
As the Mela depends upon the conception of the Kumbha Rashi, it was in all likelihood introduced in India when the Indian astronomy became solar at around 283 A.D. The Mela , therefore, can be post-dated and was probably organised by Emperor Harsha as the celebration of the Maghi Snana. The Maghi Amavasya Snanas (Great baths on the new moon day of Magha), on the other hand go back to hoary antiquity of the pre-Harrapan age, as has been shown above. From the above evidence, credit goes to Emperor Harshavardhan for organising the first Kumbha Mela on the eve of the Maghi Snana, the tradition of which was described by Huan-Tsang as an ''Ageless Festival". It was Adi Guru Shankaracharya who transformed this local gathering (the proto-Kumbha Mela ) into a pan-Indian assembly of ascetics. Thus, it was from the time of the Adi Guru, that the Kumbha Mela became more ecclesiastic, with sages coming to play a dominant role and the affairs of religion and society being discussed for necessary reforms at the confederation of monks from different parts of the country. The Shankaracharyaas and later the Dasnami Akharas thus came to play their respective roles. The lay people responded enthusiastically, for they were given the two possibilities at the same time: winning fresh inspiration associating with the Sadhus and taking bath in the sacred rivers, hence getting salvation.
As regards the different astronomical combinations relevant to the auspiciousness of the Kumbha Mela , it may be indicated that these may have been introduced by the Adi Guru himself, as a solution to the cosmobiological effects of solar activity having a peak every twelve years. After the Shankaracharya, there are numerous recorded evidence of the Kumbha Parva. Sankar (1950) quotes a very important traditional piece of history which possibly refers to the celebration of the Kumbha Parva at Hardwar during the thirteenth century A.D. This source says that Naga Sannyasis have won a decisive victory at Hardwar over Bairagis. Neville (1909) records that in 1398, Timur massacred a large number of devotees at Hardwar Kumbha.The copper plate inscription in possession of Mahant Radhamohanadasji of Nasik, mentions a great massacre of Bairagis took place at Nasik at the time of Simhastha Mela in 1690 A. D. (Ghurye, 1953). The Khulastu-t-Tawarikh (folio 34b), composed in 1695 A.D., tells that every twelfth year when Jupiter enters the sign of Aquarius and the Sun is in Aries, large number of people assemble at Hardwar from remote distance for a ritual bath (Sarkar, 1901). The celebration of a festival on Godavari when Jupiter moves into Leo is also referred to in the same text (Khulas, Folio,33a; Sarkar, 1901). There is a record of a pitched battle between Shaivas and Bairagis on the occasion of the Kumbha Parva in A. D. 1760 to decide the dispute of precedence at that place (Nevill, 1909; Ghurye, 1953) There is also reference that on the question of precedence there occurred battle between Nirvani on one side, Nirmohi and Digambari on the other in Prayag Kumbha (Low, 1906; Pandey, 1955). The catholic character of this Mela seems to have crystallized during the Bhakti movement.
SPIRITUALITY
Introduction
An analysis of various elements involved in the mythological evolution of the Kumbha and its different scriptural properties indicates that it represents the holistic view of Kundalini Yoga, but with symbolic representation of various elements and centres of microcosm with their counterparts of macrocosm. The elements of macrocosm connected with the Mela named after it on the other hand, represent the prerequisites for the people to understand the counterparts of microcosm. Moreover, it needs to be emphasized that symbolic translation of planetary configuration into the Mela is based on considerations of cosmobiological effects, that have been dealt with in the next part. This chapter is intended to analyze and deal with the inner import of various symbolic meanings attached with the mythological Kumbha and the Mela named after it.
The different attributes of Mela symbolically impress upon the multitude of humanity the need for gaining immortality through the churning of knowledge of "Self". Jupiter, Moon and Sun symbolically suggest that by concentrating the Mind (Moon) under the guIdance of Wisdom (Jupiter ), the Self (Sun) can be realized. The holding of the Purna (full) and Ardha Kumbhas at the interval of every twelve and six years respectively symbolizes the need for purifying the body by sublimating the inherent vices of the twelve sense organs to arouse the six centres separated from each other by the distance of twelve Anguls for attaining the Amrit Kumbha. These sense organs have been enumerated by Gupta (1967) as follows: (a) PANCKARMENDRIYAS (five organs of action): anus, genitals, hands, feet and speech ; (b) PANCAJNANENDRIYAS (five organs of perception): skin, tongue, eye, ear and nose. The eleventh one is mind and the twelfth is the intellect. Moreover, the above intervals for both the Kumbhas symbolically remind the aspirants that average time taken for gaining the Amrit (arousing the serpentine power) is twelve years and very occasionally it could be six years. Hence, the Ardha Kumbha is celebrated at only two places, viz, Hardwar and Prayag. The above periodicity of the Mela symbolically reminds the aspirants to recapitulate the practice to sustain the Kundalini longer in Sahasrara (at the top of the head).
As the Vedas state, we are the sons of Amrit (Vayam Amritasya putrah), indicating thereby that since the dawn of thought man has been in quest of immortality. In the mythology, this process is symbolised by the churning of the milk-ocean by the gods and the demons. Here, the gods and the demons represent the godly and the demonic forces always grappling with each other inside the man. The victory of godly forces over the demonic ones helps the churning of knowledge (Amrit). If this Amrit were not acquired, the demonic forces may lead the man to hell. As we know, every man is endowed with Amrit Kumbha, located in between his eye brows and anatomically called pineal glands. By churning the knowledge of self (Soul), nectar from this pitcher becomes available to man for attaining immortality and divine powers.
To fulfil the above quest of man, Kumbha Parva has been designed, but with symbolic representation of elements of microcosm with their counterparts of macrocosm. Everything connected with the Kumbha brings the two worlds - spirituality and scientific religion to the fore.
In the mythological churning of the milk-ocean, Lord Visnu had to take four incarnations (a) as a tortoise to support the Mandarachala as churn; (b) as a patron of healing, Dhanvantari, upholding the Kumbha of Amrit in his hand; (c) as a Serpent, Vasuki to run the churn; and (d) as Vishvamohini (a form of woman with divine beauty) to cheat and entice the demon for making available the Amrit only to gods.
The various components of the mythological story represent spirituality as such: The Ida, Pingala and the spinal cord stand for the Ganga, the Yamuna and the mythical Saraswati of the Triveni. The Muladhara represents the tortoise and the nerves surrounding the spinal cord Vasuki and its tail corresponds to the Kundalini (serpentine power). The vibrating spinal cord symbolizes the running Mandarachala as churn in the process of arousing the serpentine power. The brain, heart, navel and the Muladhara stand respectively for Hardwar, Prayag, Nasik and Ujjain. A bath at the above four places leads one to Moksa. In the heart, Dhanvantari is supposed to be situated and the intellect (Jupiter) in the brain denotes the fourth incarnation of Lord Visnu in the form of Visvamohini. Rahu and Ketu represent Raga (love) and Dvesha (hatred), which eclipse the Atma (Sun) and the Mana (Moon).
As indicated, the scriptural Kumbha represents the whole cosmos with marked situation of different elements, gods, etc. at various places. The human body itself is the representation of the much eulogized Kumbha. The four Kumbhas endowed upon man by Lord Brahma for attaining liberation, absolution of sins, etc. in fact stand for the four main subtle centres located at the Muladhara, navel, heart and brain in the human body. The meeting point of Ida, Pingla and the spinal cord represents the physical Triveni (confluence of Ganga, Yamuna and Saraswati ). A bath in it endows one with all the virtues as mentioned in the scriptures. The subtle centres in human body are associated with different gods and elements. Thus, holding the Kumbha Parvas rotating between the above four main centres at the interval of every three years and lastly taking bath in the subtle Triveni opens the door for the liberation of man.
As a whole, the spiritual reflections and the attributes of the Kumbha Parva indicate the spirituality and that of the Puranic story deals with the process of arousing the Kundalini. In the following pages, it is attempted to deal with the Kundalini Yoga as evoked by the Puranic mythological story related to the Kumbha Parva.
All the Tattvas, cosmic principle in creation are there embedded in the body. Each Tattva, however, has its own centre of activity, the place where it is most preponderant and from where radiate its energies into the system. These all are loci called, in the Tantras, the centres or Cakras (circles). They are not, of course, anatomical locations detectable by the gross eyes. They are subtle centre-seats of self consciousness, Shakti active in the body and are situated within the spinal system beginning from the lower end of the spinal column up to the top of the brain. The range of activity and influence of each centre extends to its corresponding region in the gross physical body-the various plexuses and cerebral centres. From each of them radiate thousands of Nadis, conduits of pranic force in different directions. These Nadis too are not to be confused with the nerves and arteries with which medical science is familiar. They are subtle channels of vital energies and are perceived by the Yogic Drsti (observer) alone. They are, therefore, called the Yoga-Nadis. It is the configuration of these Nadis which gives rise to the appearance of the petals of lotuses, each with a different number of petals.
The principal Nadis are said to be fourteen in number . Chief among them, however, are the three: Ida, Sushumna and Pingala. Of these three, again the Sushumna is the most important.
The Sushumna is situated within the spinal column, the Merudanda, in the interior canal; it extends from the Muladhara, the basic plexus, to the twelve-petal led lotus in the pericarp of the thousand-petalled lotus above. Within this Sushumna is a subtle Nadi, the Vajrini, and within it a still subtler one, the Chitrini. The interior of Chitrini is called the Brahma Nadi. It is the channel for the movement of Kundalini. It is not a separate Nadi in the usual sense, but only a vivara, a hollow passage. The opening of this Citrini Nadi is the door through which the Kundalini enters the Royal road, Kula Marga, on its way to the Lord and it is known as Brahma-Dvara (the door).
To the left of this Nadi, on the outside of the Meru (spine), is Ida and to the right is Pingala. Both of them go around the Sushumna from left to right and right to left in a spiralled and upward movement. These are known as Ganga (Ida) Yamuna (Pingala) and Saraswati (Sushumna). They all meet at the Muladhara and again at the Ajna Cakra. The meeting place at the Muladhara is the Yukta Triveni. The Ajna Cakra where they meet again and form plaited knot and enter the Sushumna, - is the Mukta Triveni. Thereafter they separate and flow separately (hence called Mukta Triveni) and proceed in the different nostrils. It may be mentioned that Ida is also described as the Moon and Pingala the Sun, representing the negative and positive phases of the current activity.
Muladhara
Midway between the genitals above and the anus below, at the place where the Sushumna Nadi and the root of all Nadis (Kanda) meet, is the first centre, the Muladhara Cakra. The Muladhara lotus is said to be the subtle centre of this region, within the spinal column, with its head pointing downwards. The colour of this lotus appears crimson and it has four petals with the letters yam, Sam, Sam and Sam upon them in gold. Each of these letters is a Mantra, a Sakti and as such, a Devata attending upon this Cakra. These letters constitute together the Mantra-body of the Kundalini. The Tattva of which this letter is the centre is Prthvi, the Earth, whose form is a square and colour yellow. Its Bija (seed) Mantra is Lama. The Lama is a Vaikhari sound expressive of the subtle sound produced by the vibration of the particular forces active in this centre. The Mantra is said to be seated on an elephant-Airavata (the elephant depicting qualities of the reigning Tattva, strength, firmness and solidity). This elephant is also said to be vehicle of Indra.
The Devata of the centre is the creative Brahma, whose Sakti is said to be Savitri, Sakti, Dakini, is also said to be here. She is the Sakti of Dhatu, bodily substance of this centre. She is regarded as revealer of the Tattva-Jnana, knowledge of Tattvas.
Further, here is the Yoni, the Triangle - Sakti Pitha (seat of Energy) in which is the Shivalinga, called Svayambhu (which has appeared spontaneously) with the shape of a tender leaf. This stands for the aspect of Brahman manifested in this centre. Its colour is yellow. The Devi Kundalini luminous as lightning, shining, in the hollow of this lotus like a chain of brilliant lights, the world bewilderer, who maintains all breathing creatures, lies asleep coiled three and a half times round the linga, covering with Her head the Brahmadvar (door of Brahma).
Svadhisthana
Next above, at the root of genitals is the Svadhisthana Padma. Unlike the Muladhara, which is situated at the root of the Sushumna, this Cakra is placed within the Suhumna Nadi. This lotus is of vermilion colour and has six petals, with the letters Bam, Bham, Mam, Yam, Ram and Lam, shining like lightning. The regnant Tattva of this centre is Ap, water, and hence the Cakra is known as the white region of the deity of ocean-Varuna. The salient form or Mandala of this Tattva is the crescent of Moon and the colour white.
The Bija is Vam and this Varuna Bija is said to be seated on a white Makara (animal like an alligator), that is the vehicle of Varuna. The presiding deities of this centre are Hari (Visnu) and Rakini.
Manipura
Above this, at the centre of the navel region, is the Manipura or the nabhi Padma of dark hue (like heavy rain clouds). It is made of ten petals with letters Dam, Dham, Nam, Tam, Tham, Dam, Dham, Nam, Pam, Pham, in the colour of blue lotus. Its Tattva is Teja (flame, intensity) and the form is a triangle with red colour. This Padma owes its name to Mani (gem), because it is as bright as a gem, due to the presence of Tejas. The red Bija of fire Ram is seated on a ram, the vehicle of Agni. The Devatas that preside here are Rudra, and Sakti Lakini. These three centres mainly form the gross body.
Anahata
Further up, in the heart region is the lotus called Anahata Padma. It owes this name to the fact that here the Yogin first hears the Shabda Brahman, the sound that is produced without the striking of two things together. This lotus of the colour of the Bandhuka flower has ten petals with letters in vermilion, Kam, Kham, Cam, Cham, Ngam, Cam, Cham, Jam, Jham, Jnam, Tam, Tham. This is said to be abode of the JivAtman called the Hamsa. Tattva is Vayu (wind); and its form is hexagonal. Two triangles with one of them inverted and colour smoky- grey. The Vayu Bija is mounted on a black antelope (whose chief quality is speed), the vehicle of Vayu. Isha, the overlord of the first three centres and Sakti Kalini are here.
The downward oriented triangle (a form of Sakti) Shiva as the Bana linga. The distinctive feature of this lotus's filaments is that they are coloured with the rays of the Sun. The Anahata is described as the great Cakra in the heart of all, Omkara (the syllable Om) is here.
This lotus is to be distinguished from the heart lotus of eight petals, which is situated below it. As a matter of fact, that is not a Cakra but a lotus turned upwards, Ananda Kanda in which one meditates upon the Ista Devata in Manas Puja, mental worship.
Vishuddha
Vishuddha Cakra is located at the spinal centre at the base of the throat. It is called so, for the Jiva has attained purity by the sight of the Hamsa. It is also known as the Bharati Sthana (abode of deity of speech), for it governs the power of expression. This lotus is of sixteen petals in smoky purple with the syllables Am, Am, Im, Im, Um, Um, Rm, Lrim, Lam, Em, Aim, Om, Oum, Am, Ah, in crimson. The governing Tattva is ether or Akasha, its colour is white and is of circular in form. Its Bija is Ham, seated on a white elephant. Here lies Sada- Siva in his form of Ardhanarishvara, i.e., inseparably united with Girija or Gauri, with half the body white and other half in gold; so also here dwells Sakini, the Sakti, whose form is light. It is here that the Jnanin becomes TriKaladarshi, seer of the three forms of time.
At the root of the palate, a minor Cakra, Lalana or Kati Cakra, a red lotus with twelve petals, is also supposed to be located.
Ajna
Still higher up is the Ajna Cakra. It is called thus because here is received from above the command, Ajna, of the Guru, who is none else than the Lord Siva. It is located in between the two eyebrows. This lotus has two petals, white in colour, on which are white letters Ham and Ksam. Manas is the Tattva of this centre, or to be exact, this centre is the seat of the subtle Tattvas of Mahata (cosmic self) and Prakriti (Nature). The Bija is Pranava, Om. In this bright form of Pranava shines the AntarAtma, the inner Atma, shining like a flame - and in its light is visible all that is between the Muladhara and the Brahmarandhra (top of the head). The ruling deities are Parama Siva t in the form of Hamsa and the white Hakini Sakti. Here in the inverted triangle, Yoni, within the pericarp of the lotus, is Siva as the Itara Linga.Above this Cakra are said to be located two minor ones:
Above is the region of the causal body. Above this last Cakra is the house without support (Niralambapuri), where Yogis see the radiant Ishvara. Above this is the Pranava shining like a flame, and above Pranava the white crescent nada, and above this last the point, Bindu. There is then a white lotus of twelve petals with its head upwards and over this lotus there is the ocean of nectar (Sudha Sagara), the island of gems, (Manidvipa), the alter of gems (Manipitha), the forked lightning like lines, A, Ka, Tha, and therein Nada and Bindu. On Nada and Bindu, as altar, there is the Paramahamsa and the latter serves as an altar for the feet of the Guru; there the Guru of all should be meditated. The body of the Hamsa on which the feet of Guru rest is Jnanamaya, the wings Agama and Nigama, the two feet Siva and Sakti, the beak Pranava, the eyes and throat Kama-Kala (Introduction to Tantra Sastra, by Sir John Woodroffe).Beyond, there is the Sahasrara, the white lotus of one thousand petals each of which contains all the letters of the alphabet and is said to be own abode of Para-Siva. It swings with head downwards from the Brahmarandhra above alI the Cakras. It is said to be Brahmaloka, whence all originates. This place is considered to be Saiva-Sthana by Saivas, Paramapurusa by Vaisnavas, Devi-Sthana by Saktas.Above (the end) of the Susumna Nadi is the lotus of a thousand petals; it is white and has its head downward turned; its filaments are red. The fifty letters of alphabet from A to La, which are also white, go round its thousand petals twenty times. On its pericarp is Hamsa and above it is the Guru who is Param-Siva Himself. Above the Guru are the Surya and Candra Mandala and above them Mahavayu. Over the latter is placed Brahmarandhra, and above it Mahasankhhini. In the Mandala of the Moon is the lightning-like triangle within which is the sixteenth petal Kala of the Moon (Ama Kala), which is fine as the hundredth part of the lotus-fibre, and of a red colour, with its mouth downward. In the lap of this Kala is the Nirvana Kala, subtle like the thousandth part of the end of a hair also red and with the mouth downward turned. Below the Nirvana Kala is the fire called Nibodhika which is a form of Avyakta-nada (unmanifested sound). Above it (Nibodhika) and within Nirvana Kala, is Para Bindu, which is both Siva and Sakti. The Sakti of this Para Bindu is Nirvana Sakti, who is light (Tejas) and exists in the form of Hamsa (swan) (Hamsarupa), and is subtle like the ten-millionth part of the end of a hair. That Hamsa is Jiva. Within the Bindu is the void (Sunya), which is the Brahmapada, place of BrahMana (The Serpent Power).Each of these Cakras represents a particular Tattva with a Tanmatra and the Indriya (sensory and motor organs) connected with it. These are as follows:
MULADHARA Prthvi Tattva (Earth) Gandha tanrmatra ( Smell ) Jnanendriya of smell Karmendriya of feet.
SVADHISTHANA Ap Tattva (Water) Rasa Tanmatra (Taste) Jnanendriya of taste Karmendriya of hands.
MANIPURA Tejas Tattva (Fire) Rupa Tanmatra (Sight) Jnanendriya of sight Karmendriya of anus.
ANAHATA Vayu Tattva Sparsa Tanmatra (Touch) Jnanendriya of touch Karmendriya of genitals.
VISUDDHA Akasa Tattva Sabda Tanmatra Jnanendriya of hearing Karmendriya of mouth.
AJNA Subtle Tattvas of mind Prakrti.
In several attempts to identify these Cakras and some of the plexus in human body, it was found that the plexuses belong to the gross physical body and the Cakras are subtle vital centres of consciousness; they have no any relationship with the plexus as such. The Cakras are, in fact, loci, special centres of operation of the Tattvas which are the self formation of the Shakti; they influence, vitalize and control corresponding regions of the body, and the organs, nerves, plexuses, etc. situated in them.Each of the Cakra is associated with a deity, a particular form of consciousness presiding over it. And each deity has its own abode, loka, as given below.
| CAKRA | DEITY | ABODE (LOKA) |
| Muladhara | Brahma | BhurLoka |
| Svadhisthana | Rudra | Bhavarloka |
| Manipura | Visnu | Svarloka |
| Anahata | Isvara | Janaloka |
| Visuddha | SadaSiva | Tapoloka |
| Ajoa | Sambhu | Maharloka |
The Sahasrara, above the six centres, is the place of Parama Siva, whose abode is Satyaloka.The Tattvas centred in the centres are the subtle forms of the respective Devatas. These Tattvas are said to be form both the gross human body and the universe - the macrocosm. Hence, these auras may be taken as the divine subtle centres of the corresponding physical and psychic sheaths.
The supreme, therefore, descends through its manifestations from the subtle to the gross as the six Devas and Shaktis in their six abodes in the world-axis, and as the six centres in the body axis or spinal column. The special operation of each of the Tattvas is located at its individual centre in the microcosm. But, notwithstanding all such subtle and gross transformations of and by Kula Kundalini, she ever remains in Her Brahman or Svarupa aspect the One, Sat, Cit and Ananda as is realised by the Yogi when drawing the Devi from Her world abode in the earth centre (Muladhara ) he unites her with Para-Siva in the Sahasrara in that blissful union which is the Supreme Love (Ananda) (The Serpent Power).
With regard to the letters which are on the petals of the lotus, in his brilliant exposition, the same author explains:"Each object of perfection, whether gross or subtle has an aspect which corresponds to each of the senses. It is for this reason that the Tantra correlates sound, form and odour. Sound produces form, and form is associated with colour. Kundalini is a form of the Supreme Sakti who maintains all breathing creatures. She is the source from which all sounds or energy, whether as idea or speech, manifests. That sounds or Matrika when uttered in human speech assumes the form of letters and prose and verse, which is made of their combinations. And sound (Shabda) has its meaning - that is, the objects denoted by the ideas which are expressed by sound or words. By the impulse of Iccha Sakti (will power) acting through the Prana Vayu (Vital force) of the Atma is produced in the Muladhara the sound power called Para, which in its ascending movement through other Cakras takes on other characteristics and names (Pasyanti and Madhyama), and when uttered by the mouth appears as Vaikhari in the form of the spoken letters which are the gross aspect of the sound in the Cakra themselves. Letters when spoken are, then, the manifested aspect in gross speech of the subtle energy of the Shabda-Brahman as Kundalini. The energy which produces these letters manifesting as Mantras produces the gross universe. In the Cakras is subtle Sabda in its states as Para, Pasyanti or Madbyama-Sakti, which when translated to the vocal organ assumes the audible sound form (Dhvani) which is any particular letter. Particular form of energy of Kundalini are said to dwell in a particular Cakra all such energies existing in magnified form in the Sahasrara. Each manifested letter is a Mantra and a Mantra is the body of a Devata. There are, therefore, as many Devatas in a Cakra as there are petals, . Thus, Brahma is the presiding consciousness of the Muladhara lotus, indicated by the Bindu of the Bija La (Lam), which is the body of the earth Devata; and sound associated with these are subtle forms of the Mantras, which constitutes the petals and the bodies of the associated energies. The whole human body is, in fact, a Mantra and is composed of Mantras. These sound power vitalize, regulate, and control the corresponding gross manifestations in the regions surrounding them" (The Serpent Power).
The Sakti, the fundamental power, which bases and governs each human organism is variously called the Kula-Kundali, Kundalini, Kutilangi, Bhajangi, Ishvari, etc. It lies coiled up (three and half times) in the Muladhara with its mouth closing the entrance to the Sushumna, the Brahmadvara, door to Brahma. The Nada Sakti in the body and all the Mantras are Her formulations. The six centres are the manifestations of this creative power. The Prana is a particular manifestation of this Kundalini Shakti and the process of awakening Her begins with a concentrated stress on Prana. The exact process may be learnt from the Guru.
On arousing, as the Shakti darts upward it strikes against each of the lotuses which then bloom upwards. This is the famous Cakra Bheda, the piercing of the centres. Advancing from centre to centre, the Shakti swallows up the Tattvas that are embodied or concentrated in them. Each Tattva is absorbed in the next subtler Tattva (which is said to be its immediate cause) and all are dissolved into Cid-Atma.
In Her progess upwards, while absorbing in Herself the twenty three Tattvas commencing with the gross elements, and remaining Herself Shakti as consciousness, the cause of all Shaktis, She unites with Paramashiva whose nature is one with Hers. On their union nectar (Amrit) flows, which in ambrosial stream runs from the Brahmarandhra to the Muladhara flooding the Ksudra Brahmanda, or microcosm, and satisfying the Devatas of its Cakras. It is then that the aspirant (Sadhaka), forgetful of all in this world, is immersed in ineffable bliss.
But the Kundalini does not stay in the Sahasrara for long. There is always a natural tendency to return to its natural position. The Yogi has to repeat the process of ascent and descent again and again, strive to retain Her above for longer and longer periods till the Shakti stays permanently with the Lord, - returning only when so willed (by the Yogi), that is, till the union is complete and the liberation attains its full form.
Thus Puranic legend symbolically cites the celebration of this spiritual Kumbha, which only can provide liberation from the chain of life and death. Since the human body represents the microcosm, in the process of arousing the serpentine power, all the Kumbha holding sites of which the four Mrtyuloka (world of the mortals)and the remaining eight Devaloka of the Puranas, get celebrated in the human body itself. Experiences have shown that the entire process leading to the attainment of Moksa takes a time period of twelve years. The religious Kumbha at the four places has been organized every twelve year to commemorate this attainment of divinity by spiritual aspirants.
a time slit of twelve years. The religious Kumbha at the four sites has been provisioned at the interval of every twelve years in the commemoration of this divinity attaining event.
1. The key role to our seasonal behaviour lies in a tiny knob of the tissues buried deep inside our brain. It is called the pineal gland and it rests beneath the cerebrum, down almost on the brain stem, between the thalamus and the mid-brain structures of the limbic system. In a very real sense, this represents our "third eye" in the middle of our brain that sees without vision. The pineal structure in humans does not sense light but receives nerve signals that originate in the retina of the eyes. In effect, the brain has two optical systems; the one we are familiar with, for vision, and another one that- stimulates the pineal gland.
The pineal gland secretes a hormone called Mela tonin, which, among other things inhibits the gonads from secreting their hormones: testosterone in males, estrogen in females. Like the processes that control flowering in plants, the pineal is stimulated to produce Mela tonin by darkness, not by light. Thus it is responsible for sexual game in man also.
Moreover, the pineal plays an important role in regulating the onset of puberty, when a lovable child gradually turns into teenage monster. Something inside the brain counts the months and the year, patiently waits until the body has reached the proper growth, and then triggers a food of hormone for the purpose.
The pineal gland influences the activity of the pituitary gland, which has been called the body's master gland. Situated below the end of the hypothalamous, the pituitary is an endocrine gland that secretes hormones that control the body's growth and developments and many of its metabolic activities. It is hypothalamus and pituitary that govern the onset of puberty. Some researchers believe that the pineal can be thought of as one of the several alarm clocks within the brain that controls sleep and waking state, etc.
It may also be that the pineal gives another signal to pituitary much later in life. The final signal, the signal that begins the process of physical collapse that ends in death. Biologists are uncertain about this, but some of them believe that the body has a built-in time limit that no matter how healthy or active a person may be, there is final limit to number of days the body will remain alive. It dies of old age because the pineal informs the pituitary and other parts of the brain that it is time to stop.
On the basis of the scientific knowledge, it is rather scary to think that pineal is patiently counting the days of your life. Will biologists one day be able to "reset" this internal clock and extend our life span .... ? Will it be possible eventually to trickle the pituitary into making us more youthful .... ?
The pineal gland recognises not only seasonal variations such as, light and darkness but circadian variations too, which produce rhythms in body's chemistry. The circadian rhythms affect our growth, body temperature, the way we sleep, eat, work and live our daily lives.There is one or more than one clocks inside our brain, to which - neurobiologists call endogenous pacemakers. They count time, possibly regulated by the pineal's ability to sense the coming and going of light and darkness in the world outside.
2. In fact there are computed to be thousands of Nadis in human body, but of them only, fourteen, are important. They are : ( 1 ) Susumna, in the central channel of spinal cord; (2) Ida, the left sympathetic chain, stretching from under the left nostril to below the left kidney in the form of a bent bow; (3) Pingala, the corresponding chain on the right; (4) Kubu, the pubic nerve of the several plexus, to the left of the spinal cord; (5) Gandhari, to the back of the left sympathetic chain, supposed to stretch from below the corner of the left eye to the left leg; (6) Hasti-Jihva, to the front of the left sympathetic chain stretching from below the corner of the left eye to the left great toe of the foot; (7) Saraswati , to the right of Susumna, stretching upto the tongue (hypoglossal nerves of the cervical plexus); (8) Pusa, to the back of the sympathetic chain, stretching from the corner of the right eye to the abdomen (a connected chain of cervical and lumber nerves); (9) Payasvini, between Pusa and Saraswati , auricular branch of the cervical plexus on the left; (10) Sanlhini, between Gandhari and Saraswati , auricular branch of the cervical plexus on the left; (11) Yasasvini, to the front of the right sympathetic chain, stretching from the right thumb to the left leg (the radial nerve of the brachial plexus continued on to certain branches of the great sciatic); (12) Varuna, the nerves of the sacral plexus, between Kubu and Yasasvini ramifying over the lower trunk and limbs; (13) Visvodara, the nerves of the lumber plexus, between Kubu and Hasti-Jihva ramifying over the lower trunk and limbs; (14) Atambusa, the coccygeal nerves, proceeding from the sacral vertibrae to the urino-genitory organs (Dr Brojendranath Seal's accounts edited by Sir John Woodroffe, The Serpent Power).
3. Mula (Root), adhara (support) is the root of Susumna, which is also the resting place of the Kundalini. it is also as it is at the root of all the six Cakras.All the lotuses have their faces turned downwards; they turn upwards only when the Kundalini Sake, moving up, strikes them.
4. Mantra: The Mantra is a syllable or syllables with power in the form of sound.
5. Vaikhari Sabda is uttered speech developed in the throat issuing from the mouth.