They
 came by the millions! Some arrived on overcrowded trains carrying five 
times their normal capacity. Some came by bus, by car, some by ox drawn 
carts, and others rode on horses, camels, and even elephants. The rich 
and famous chartered private planes and helicopters, while the less 
affluent came on foot carrying their bed rolls and camping equipment in 
heavy bundles on their heads. Wave after wave, they formed a veritable 
river of humanity that flowed onto the banks of the Ganges at Allahabad 
to celebrate the greatest spiritual festival ever held in the history of
 the world, the Kumbha Mela.
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Kumbha
 Mela has gained international fame as "the world's most massive act of 
faith." Pilgrims come to this holy event with such tremendous faith and 
in such overwhelming numbers that it boggles the mind. Faith is the most
 important thing for the pilgrims at Kumbha Mela, they have an 
"unflinching trust in something sublime".
To understand the 
significance of the Kumbha Mela and the important role that it plays in 
the spirituality of India, it is helpful to know something about the 
background of the sacred Ganges River. The devout believe that simply by
 bathing in the Ganges one is freed from their past sins (karma), and 
thus one becomes eligible for liberation from the cycle of birth and 
death. Of course it is said that a pure lifestyle is also required after
 taking bath, otherwise one will again be burdened by karmic reactions 
.The pilgrims come from all walks of life, traveling long distances and 
tolerating many physical discomforts, such as sleeping in the open air 
in near freezing weather. They undergo these difficulties just to 
receive the benefit of taking a bath in the sacred river at Kumbha Mela.
This
 spectacle of faith has for many centuries attracted the curiosity of 
foreign travelers. Hiuen Tsiang of China, who lived during the seventh 
century, was the first to mention Kumbha Mela in his diary. He gave an 
eyewitness report that during the Hindu month of Magha 
(January-February) half a million people had gathered on the banks of 
the Ganges at Allahabad to observe a celebration for 75 days. The 
pilgrims, writes Hiuen Tsiang, assembled along with their king, his 
ministers, scholars, philosophers, and sages. He also reports that the 
king had distributed enormous quantities of gold, silver, and jewels in 
charity for the purpose of acquiring good merit and thus assuring his 
place in heaven.
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In
 the eight century, Shankara, a prominent Indian saint, popularized the 
Kumbha Mela among the common people, and soon the attendance began to 
grow to enormous proportions. Shankara placed special importance to the 
opportunity of associating with saintly persons while at Kumbha Mela. 
Both hearing from sadhus (holy men) and sacred bathing are still the two
 main focus at Kumbha Mela.
By 1977, the number of pilgrims 
attending Kumbha Mela had to risen to 15 million! By 1989, the 
attendance was in the range of 29 million-nearly double that of the 
previous record. Photographer David Osborn and I contributed to this 
year's record participation by spending seven austere weeks living in a 
tent on the banks of the Ganges, observing the Kumbha Mela with wonder 
and admiration.
The ancient origin of the Kumbha Mela is described
 in the time honored Vedic literatures of India as having evolved from 
bygone days of the universe when the demigods and the demons produced 
the nectar of immortality. The sages of old have related this story 
thus: once upon a time, the demigods and demons assembled together on 
the shore of the milk ocean which lies in a certain region of the 
cosmos. The demigods and demons desired to churn the ocean to produce 
the nectar of immortality, and agreed to share it afterwards. The 
Mandara Mountain was used as a churning rod, and Vasuki, the king of 
serpents, became the rope for churning. With the demigods at Vasuki's 
tail and the demons at his head, they churned the ocean for a 1,000 
years. A pot of nectar was eventually produced, and both the demigods 
and demons became anxious. The demigods, being fearful of what would 
happen if the demons drank their share of the nectar of immortality, 
stole away the pot and hid it in four places on the Earth: Prayag 
(Allahabad) Hardwar, Ujjain, and Nasik. At each of the hiding places a 
drop of immortal nectar spilled from the pot and landed on the earth. 
These four places are believed to have acquired mystical power, and 
festivals are regularly held at each, Allahabad being the largest and 
most important.
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Besides
 the Ganges, there are also two other sacred rivers located at 
Allahabad, the Yamuna and the Saraswati . The Yamuna, like the Ganges 
has its earthly origin in the Himalayas. The Saraswati, however, is a 
mystical river which has no physical form. Its is believed that the 
Saraswati exists only on the ethereal or spiritual plane and is not 
visible to the human eye. This holy river is mentioned many times in 
India's sacred texts such as the Mahabharata and is said to be present 
at Allahabad where it joins the Yamuna and the Ganges.
This 
confluence of India's three most sacred rivers at Allahabad is called 
the sangam. The combined sanctity of the three holy rivers, coupled with
 the spiritual powers obtained from the pot of nectar of immortality, 
has earned Allahabad the rank of tirtharaja, the king of holy places.
The
 main highlight for most pilgrims during a Kumbha Mela is the observance
 of a sacred bath at the sangam. It is said that a bath in either of the
 sacred rivers has purifying effects, but where the three rivers meet, 
the bather's purification is increased one hundred times. Furthermore, 
it is said that when one takes a bath at the sangam during the Kumbha 
Mela, the influence is one thousand times increased.
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According
 to astrological calculations, the Kumbha Mela is held every twelve 
years and begins on Makar Sankranti, the day when the sun and moon enter
 Capricorn and Jupiter enters Aries. The astrological configuration on 
Makar Sankranti is called " Kumbha snana-yoga" and is considered to be 
especially auspicious, as it is said that the passage from Earth to the 
higher planets is open at that time, thus allowing the soul to easily 
attain the celestial world. For such reasons it is understandable why 
the Kumbha Mela has become so popular among all classes of 
transcendentalists in India
This year Makar Sankranti fell on 
January 14th and the Kumbha Mela began with all the pomp and glory for 
which it is famous. The temperature dropped to 35 degrees Fahrenheit on 
the evening of the 13th, but bathers were not to be discouraged. Just 
past midnight, thousands began to enter the confluence of the three 
rivers, immersing themselves in the icy cold water. Loud chanting of 
"Bolo Ganga Mai ki jai (all glory to Mother Ganga)" filled the clear 
night air as the pilgrims washed away their bad karma. They came away 
from the bathing area wrapped in blankets and shivering from the cold. 
But as quickly as they came out of the water, thousands more came in 
their wake. With continual chants of " Bolo Ganga Mai ki jai" they 
entered the waters.
At dawn the sky reddened and the sun rose to 
reveal a crowd of five million enthusiasts slowly advancing towards the 
sangam. From the center of that mass of humanity came a marvelous 
procession announcing the official beginning of the Kumbha Mela. Bands 
played, people danced in jubilation, and colorful flags and banners flew
 above the crowd.
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At
 the head of the procession were the nagas, India's famed naked holy 
men. These holy men engage themselves in renunciation of the world in 
search of equilibrium. They hope to escape the world's concomitant 
reactions and suffering by their austere practices such as complete 
celibacy and non-accumulation of material possessions. Thus they are 
known as liberationists. With matted locks of hair, their bodies covered
 in ashes, and their tridents ( the symbol of a follower of Shiva) 
raised high, they descended upon the bathing area. Entering the water in
 a tumult, blowing conchshells and singing " Shiva ki jai, Ganga ki 
jai," they splashed the sacred waters upon each other and played just 
like children. Indeed, they are said to be the very children of the 
Ganges.
Next came the Vaisnava vairagis, the wandering mendicants 
who dedicate everything to Visnu, the Sustainer. These saints live a 
life of service and complete dedication.Then came the innumerable other 
sects of ascetics dressed in saffron colored cloth and carrying their 
staffs of renunciation. All the centuries gone by of India's spiritual 
evolution were simultaneously there together in the procession. Each in 
turn bathed in the sangam.
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Several
 hours passed before the procession had finished. Then began the mass 
bathing of the pilgrims. From the high banks of the river one could see 
the dark blue water of the Yamuna mixing with the silver gray water of 
the Ganges. Bathers, immersed up to the waist, scooped up water with 
folded palms and offered it to heaven in a timeless gesture. Boatmen 
rowed their boats full of pilgrims to a small sandbar in the middle of 
the sangam which soon disappeared under a cloud of bathers.
There 
was none to young or old for this occasion. A young mother sprinkled a 
few drops of the rivers' water over the head of her newborn baby, asking
 God to bless her child with a good life and prosperity. In another 
place an elderly couple eased themselves into the cold water. Some 
bathers made offerings of flowers, sweets, and colored dyes to the 
sacred waters, while others offered Vedic hymns. The chanting of OM - 
the supreme combination of letters - and Sanskrit mantras issued from 
the lips of every pilgrim.
As night fell, thousands of campfires 
could be seen burning along the riverbanks. In the central festival 
area, gaily decorated pandals (large tents) accommodated the thousands 
who listened to some of India's most exalted gurus lecturing on 
spiritual and philosophical topics.
In some pandals there were 
Indian drama and classical dance groups whose exotic costumes and 
performances attracted large audiences. In other pandals there were 
elaborate displays and dioramas illustrating the stories from India's 
ancient epics like the Ramayana and Mahabharata. There was so much to 
see and do that there was never a dull moment.
Some pilgrims 
prefer to come to the Kumbha Mela on the days of the big sacred baths 
like Makar Sankranti and then return home, while others prefer to set up
 camp and stay for the duration. This year at Kumbha Mela there was six 
scheduled days for important baths. Those who remained for the full 41 
days of the festival and observe all the important baths are called 
kalpvasis.
This year the Indian government spent more than 8 
million dollars on preliminary organization for the Kumbha Mela. 
According to national newspaper reports, arrangements provided 5,000 
gallons of purified drinking water every minute;8,000 buses which 
shuttle pilgrims in and out of the festival area that spread over 3,00- 
acres; 16,000 outlets and 6,000 poles which provided electrical 
facilities; 6,000 sweepers and sanitation employees who worked around 
the clock to maintain health standards; 9 pontoon bridges which spanned 
the Ganges at intervals; 20,000 policemen, firemen, and the Indian 
National Guard who kept a constant vigil at checkpoints and with closed 
circuit TV guarded against traffic congestion and other possible 
outbreaks or disturbances; and 100 doctors and nurses on call at all 
times at medical assistance stations.
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An
 entire city sprang up along the banks of the river during the Kumbha 
Mela complete with markets, hospitals, and even a tourist camp to 
accommodate visitors from foreign countries. The tourist camp informed 
me that they had sheltered over 1,000 visitors from abroad during the 
festivities, most being from Europe and South America. Some of these 
visitors from abroad had never been to India before. Others seemed as 
well acquainted with what was happening as did the Indians. Kumbha Mela top
In
 the market areas all the required necessities and luxuries of Kumbha 
Mela were for sale. In one place fruits and fresh vegetables were 
available. In another place wool blankets, which sold briskly, were 
piled in big stacks for easy selection. Along the main thoroughfares 
gypsies spread their wares which included different shapes and sizes of 
brass pots and bowls, beads for meditation, exotic perfumes, incense 
like kastori(musk) and chandan (sandalwood), and even tiger's claws set 
in gold.
It was also interesting to note that all the food 
arrangements throughout the festival were vegetarian. There was not a 
trace f meant, fish or eggs to be found in any camp or in any public 
eating place. We learned that meat is strictly taboo amongst all types 
of transcendentalists in India.
For the novelty seekers there was 
also a wide selection of oddities in the market. For a rupee or two one 
could employ a snake charmer who, when playing on his pungi (snake 
charmer's flute) would make the cobras dance, swaying to and fro. It is a
 long standing belief that the cobra is charmed by the sound of the 
pungi. Having observed several of these performances , however, it was 
our conclusion that the snake charmer charms his audience rather than 
the snake.
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many
 palm readers and mystic soothsayers set up shop along the Ganges 
offering passers-by a look into the future. Astrology and palmistry are 
traditional sciences in India, but one could not help but think that 
some of these "mystics" were simply out to turn a fast rupee from a 
gullible public. No doubt that among the sincere and authentic 
spiritualists at Kumbha Mela there were also the cheaters and hence the 
cheated. Buyer beware.
The camel, a hardy beast of burden, used in
 India for centuries to transport cargo long distances and through 
difficult terrain, was the unsung hero of Kumbha Mela. Carrying heavy 
loads of firewood, tents, and foodstuffs on their raised backs these 
awkward creatures formed the very lifeline to the Kumbha Mela residents.
 In the soft sand, cars, trucks, and even horse carts often got stuck. 
But the camel was rugged and the goods always got through.
For 
everyone at Kumbha Mela, early mornings were the most austere time of 
day because it was always colder than at any other time. However, chilly
 sunrise is considered the most auspicious time of the day for spiritual
 practices.Every day at dawn , thousands arose early to bathe in the 
Ganges and return to their camps to change mantras and meditate.
At
 the northern end of the festival grounds, cast against the stil blue 
sky, stood a lone grass hut built upon sturdy stilts. This was the 
ashrama of Devara Baba who, according to his followers, is more than 200
 years old. Devara Baba is a lifelong vegetarian and celibate yogi. His 
admirers believe that his exceptional longevity is due to the fact that 
he only drinks and bathes in the Ganges, whose waters are considered 
very sacred.When we asked Devara Baba about his exact age, he replied, "
 I have lost count of the years. It has been a very long time."
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Every
 morning and evening tens of thousands of pilgrims walked the two mile 
stretch along the Ganges to the ashrama of Devara Baba with the hope 
that they might get a glimpse of this ancient sage. Much to their 
delight Devara Baba was always willing and even happy to accommodate 
them. Sitting on the veranda of his simple raised hut, the old sage 
relaxed in the warm rays of sunlight and blessed his visitors. Sometimes
 smiling or raising his hand in a gesture of grace Devara Baba radiated 
the aura of peacefulness. Some pilgrims brought offerings of fruits and 
flowers, while others came only with their prayers for blessings. It was
 our prayer to the sage that he allow us to take a few photographs, and 
in his usual gracious manner he consented.
As
 prominent as Devara Baba was, we sensed that there were many great 
souls who went undetected in our midst. We photographed until we ran out
 of film and were left only with a feeling of helplessness. Kumbha Mela 
was indeed a magnificent and awesome encounter.It was impossible to 
capture the festival. Indeed, it was the festival that captured us. 
Words, film, print, and paper can not do justice to the event — it is 
one that has to be experienced personally.