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Pilgrimage As Imagined Site: a Study of Prayag Tirtha

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Pilgrimage As Imagined Site: a Study of Prayag Tirtha International Journal of Religious Tourism and Pilgrimage Volume 4 Issue 6 Pilgrimages in India: Celebrating Article 6 journeys of plurality and sacredness 2016 Pilgrimage as Imagined Site: A study of Prayag Tirtha Ankur Goswami Jawaharlal Nehru University, New Delhi, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Tourism and Travel Commons Recommended Citation Goswami, Ankur (2016) "Pilgrimage as Imagined Site: A study of Prayag Tirtha," International Journal of Religious Tourism and Pilgrimage: Vol. 4: Iss. 6, Article 6. doi:https://doi.org/10.21427/D7212X Available at: https://arrow.tudublin.ie/ijrtp/vol4/iss6/6 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 4(vi) 2016 Pilgrimage as Imagined Site: A study of Prayag Tirtha Ankur Goswami Jawaharlal Nehru University, New Delhi [email protected] The notion of a holy place as an idea - consciously and deliberately constructed - is the topic of this paper. This notion of place is not inherent within the idea but is imagined and ascribed by people’s agency. Here, I will explore the construction of the sacred image associated with the major pilgrimage centre of Prayag (modern day Allahabad). I examine how the organisation of this particular space and the use of knowledge about it has had an impact on the pilgrimage to which it is linked. A preliminary study shows that often the notion of sacred space and sacred time is invoked in order to give an impression that pilgrimage will provide the pilgrim with religious merit. This paper examines the beliefs and rituals associated with Prayag and concludes by showing how sacred literature created and reaffirmed its hallowed status. Key Words: Prayag , Allahabad, Kumbh Mela, Sangam Introduction of the tirthas were places which were indeed a ford, i.e. where a river could be crossed safely. The Human beings have always tried to find meaning in significance of a certain place can make it a sacred site their surroundings. For a religious person, nature is and the notion of pilgrimage is related to this idea. never just natural; it is imbued with religious value ‘Sacred’ is the one aspect which separates a space from (Eliade, 1959: 116). The word for pilgrimage is tirtha all other spaces; a break from the otherwise and it means a ford or crossing. Going from one place homogenous plane. to another via this crossing has a symbolic meaning; it signifies the passing from a human to a trans-human It can be said that people do not only want to live in a plane. For Eck (1983: 34), tirtha is a place where one sacred world, they also want to be part and parcel of it. crosses over the river of samsara - this repeated cycle Hence, the desire to visit where a sacred order exists, of birth and death - to attain a state of liberation. Many where they can ‘live in a pure and holy cosmos’ as Eliade describes it. Figure 1 : Rough Map of Allahabad Map: Prayag (Allahabad’s ancient name), is situated at the confluence of rivers Ganga, Yamuna, and the mythical Saraswati, and is one of the famous pilgrimage centres of India. The most sacred site of pilgrimage in Prayag is Sangam, at the confluence of these rivers. ~ 16 ~ Goswami Pilgrimage as Imagined Site: A study of Prayag Tirtha In all probability, the concept of tirtha grew from the Ashtami is the time prescribed for bathing at Mathura Vedic reverence of rivers. The river hymn (nadistuti) in order to reap religious merit (Varahpuran, 158.37- of the Rig Veda indicates this reverence.[1] Bathing in a 38). Similar beliefs lead to pilgrimages such as the river or lake is not to be interpreted merely as a Kumbha Mela (at Prayag in the month of Magh) or the ceremony of purification; it has a much deeper Panchakroshi Yatra (at Varanasi during Malmas). significance (Bharadwaj, 1973:149). A tirtha can According to Hindu tradition, each month has its own cleanse moral impurity; hence, it is accorded an merit for religious activities, but some months, as important place in Hindu tradition. The cleansing of Varahpuran says, grant more merit, such as Ashvina, the impure body and moral impurity are closely Kartika and Marghashirsha. It is important to related. When a tirtha is associated with water, bathing understand here that sacred time does not recreate becomes an important ritual, for it is symbolic of itself; it is only through the activity of the believers and cleansing of the soul. The purification of paap the religious community that it is re-enacted. It is (impurity/sin) by using water combines the physical through the festivals, prayers or pilgrimages that sacred experience of the cleansing property of water with the time becomes institutionalised. salvific property of sacred water (Bharadwaj, 1973:82). Blending both physical and moral purification is According to Singh, sacred places are consecrated or evident from this verse from Varahapuran: illuminated by faith, and are the subject of propitious visits because of their religious content. These places He who goes to Mathura on the Astami day and are considered holy, and their holiness is a result of an spends the night as celibate, cleans teeth in the event that took place, or: morning, washes clothes and takes a bath, circumambulates there in silence, gets all his because they comprise a place of worship for sins removed (Varahpuran, 158.37-38). hosting sacred events there or for guarding sacred relics or to receive blissful healing The Matsyapuran similarly states that there can be no (Varahpuran: 80). purity of mind without taking a sacred bath (Matsyapuran, 102.1). When the sentiment has a collective origin it defies critical and rational examination. The pressure exerted The basis of pilgrimage is centred on belief in the by the group on each of its members does not permit purification of the soul[2] and the solution to problems individuals to judge freely the notions which society of everyday life. Most Hindu pilgrims seek to itself has constructed and in which it has placed transcend the mundane and express their experiences in something of its personality. Naturally, the quality of a a spiritual manner, perhaps in dialogue with their deity sacred place depends on the human context that has or ‘greater self’. As the Kasiyatra Charitra indicates, been shaped by it, with respect to memories, pilgrimage entails visiting sacred centres (darshan - experiences, and expectations (Varahpuran, 87). which is seeking an auspicious sight of a sacred shrine), fulfilling vows (vrata), taking ritual baths in Such constructs are sacred for individuals. The validity the Ganges (Ganga-snan) and other rivers, and of the beliefs is never questioned because the society performing specific rituals at sacred sites (e.g. shraddh as a whole celebrates them. Thus, the ‘collective or faithful offerings to departed kin) (Yaang, beliefs replace individual concerns’ (Pickering, 1998:113). 1984:333). The sacred texts vividly mythologise and eulogise the manifested power of the place. Because Most Hindu pilgrimages are performed on auspicious they exude potent meanings of significance for occasions (shubh kal) or at sacred times that are often worshippers, these places exert a devotional defined in terms of astronomical-astrological magnetism over pilgrims; (Singh, 2013:102). The correspondences, which underpin their associated Puranic epics, for example, project value-laden images qualities of sacredness (pavitrika) and merit-giving and eulogise the ‘sacredscapes’ by tracing capacity (punya-phala) (Singh, 2013:60). It is believed mythological narratives through these landscapes. that on these occasions the spiritual benefits of a Singh (2013:102) quotes Heidegger saying that such particular tirtha are most powerful. For instance, sacred sites reflect ‘being in place’. This is to say that the spirit of a place narrated in mythology is reflected 1. Rig Veda, X.75.5, as quoted in Kalyana, Tirthanka, p.620 in the spirituality manifested there. In the process of 2. The moral impurity disappears the moment one enters sacralisation, the place transcends its geographical Prayag and even the perpetrators of evil deeds attain space. In due course the power inherent there amplifies salvific liberation (Matsyapuran 104.12-13) horizontally, attracting people from far off places. ~ 17 ~ International Journal of Religious Tourism and Pilgrimage Volume 4(vi) 2016 By so doing, people transform a material entity into a Prayag is known as Tirtharaja (king of sacred places), cosmic reality, with the landscape becoming a and is believed by the Hindus to be the holiest of all ‘faithscape’ encompassing sacred places, sacred time, sites. It is that great sacred place where all desires get sacred meanings, sacred rituals, and embodying both fulfilled and devotees attain salvation (Skandpuran, symbolic and tangible elements that help realise a IV.22.59). Being a sacred site, it is frequented by person’s identity in the cosmos (Singh, 2013:104). people from many places for pilgrimage, especially Mythological stories thus play an important role in during the month of Magha, to take a dip in the making this faithscape meaningful. The meaning Sangam. Every 12 years they come here in large inherent in it is one of experience and not just numbers during what is known to be the largest narration. The moment an individual, as a member of a gathering of people in the world - the Kumbh Mela. As group, confers meaning on a place, the place becomes stated earlier, Prayag derives its importance from its ‘specific’ (Entrikin, 1991:16). It is this conferring of location at the confluence of those rivers that are meaning that this paper is trying to explore.
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