Sadhvis: the Holy Women of India - ॐ नम: शिवाय ψ

In contrast with the many young male sadhus, a beautiful young woman is but rarely seen in the brotherhood. About ten percent of sadhus are women, called sadhvis, but most of them are old, having become sadhvi after they were widowed.


This reflects the generally subordinate position of women in Indian society -- the popular belief is that women have to be born again as men before they can be spiritually liberated -- and the even more marginal position of widows.
Choosing the sadhu life was -- and still is -- about the only respectable way to escape from the 'living death' of widowhood. 1975
Sobhna Giri belongs to the Juna Akhara. 
She entered sadhu life when still a child and thus committed herself to life-long celibacy and other ascetic practices.
Nevertheless, since time immemorial there have been female sadhus. And quite a few have, like their male counterparts, chosen the sadhu life in their teens, convinced as they were of their spiritual predestination.
Quite a few sects do not allow women because the celibates fear their 'corrupting influences'; some sects are mixed, but then female sadhus usually have their separate quarters; some minor subsects are all-female.

Sadhvis of the Juna Akhara

Though generally speaking their position in the spiritual hierarchy is inferior to men, there have always been great woman-saints and female sadhus are treated with much respect -- being for instance addressed as 'Mataji,' that is 'Revered Mother'.
Long ago, sadhvis also walked around n‰ked.
One famous woman-saint – and poetess – who lived in the 12th century, wandered about just covered in her long tresses of hair. Mahadevi (‘great goddess’) as she was called, or Akka (‘elder sister’), fell in love with Shiva. 
At the age of ten, she was initiated into the worship of Shiva, whom she called ‘the Lord White as Jasmine’. And she roamed the land, a wild-woman, god-intoxicated, searching for her divine lover.
Mahadevi Akka Yakka.
Because of all her hair it's impossible to see whether she is n‰ked. The same artistic trick (caused by prudery) can be seen in the depiction of Mary of Egypt.

(In front are, incidentally, are the two deer first seen on the seal of the Horned God, 2500 BC!)

Santosh Giri Nagaji, a sadhvi belonging to the renowned sect of Naga-sadhus, smokes the chilam filled with tobacco and hashish.
Ritual nudity must already have been rare in Mahadevi’s days though, for it provoked unwelcome attentions from men, occasionally even attempts to molest her. 
But the practice didn’t die out completely, yet. A hundred years ago, John Oman met an almost naked sadhvi.
A poem by Mahadevi Akka Yakka.

Riding the blue sapphire mountains
wearing moonstone for slippers
blowing long horns
O Shiva
when shall I
crush you on my pitcher breasts

O Lord White as Jasmine
when do I join you
stripped of body’s shame
and heart’s modesty?
Gayatri Muni Bapu, an Udasin sadhvi

Vaishnavas - ॐ नम: शिवाय ψ

Vishnu is hardly worhipped as a god in his own right nowadays. It's his incarnations who are worshipped, especially Rama and Krishna.
But as far as Vaishnava sadhus are concerned it's mainly Rama who serves as their inspiration.
Rama
On the poster below Rama and Sita are surrounded by the main characters of the Ramayana and the main gods of the Hindu pantheon.
Kneeling before them is Rama's faithful servant Hanuman, the monkey-god and general of the monkey army.

The epic Ramayana, with its many exemplary adventures of Rama, is the primary source of inspiration for shaping the attitude of exclusive, one-pointed devotion to Rama which is the hallmark of a Rama devotee.
Rama plays an important part in contemporary Hinduism. He lives in the hearts of the common people. He rules the lives of sadhus devoted to him. For many sadhus, memorizing, analyzing, and absorbing the Ramayana is a life-time pursuit, and some become professional exegetes, reciting and interpreting the texts to the public.
It is believed that just hearing the sacred words of the Ramayana is in itself liberating and will confer the grace of Rama. And in an even simpler way, continuous recitation of the name of Rama from the heart will enlighten the soul. In fact, in this Dark Age, Rama's devotees regard it as the only way to reach the Absolute.
And if enligtenment does not happen in one’s life, it may happen at the moment of death, that is, if one dies thinking of Rama and with his name on one’s lips.
As it is chanted by the mourners in funeral processions:
“Rama nama satya hai!”, “the name of Rama is Truth.”

The Ramanandis
In the beginning of the fourteenth century, a very successful ascetic sect was founded by Ramananda: the Ramananda Sampradaya, popularly known as the Ramanandis.

Nowadays, because of its dominant position, it is regarded as a separate organization, but officially it is still part of the Shri Sampradaya, for Ramananda started his ascetic career as a member of this sect. He remained loyal to the philosophy of its founder Ramanuja, but he choose Rama and Sita as personal gods, and made devotion to them the central feature of the sect's religious practices.
Generally speaking, almost all Vaishnava sadhus are Ramanandis.
0779 There are quite a few different Vaishnava sects and they can be distinguished by the symbols painted on the forehead, but within a sect the marks are seldom entirely identical.
Most sadhus give it a personal touch. And some make more extreme variations on the fundamental theme.
The result can be quite impressive, as is shown by Hanuman Hari Das (right).
Bhagwan Das 
An elaborate tilak does not necessarily imply a higher status. Nor does it, by itself, reflect a higher degree of spirituality.
The Tyagis
An important subdivision of the Ramanandi bairagis (those whose practice 'dispassion', 'non-attachment') is known as the tyagis ('renunciants, hermits'). This section is also referred to as tapasi shakha, or ‘penance branch’, since they perform extreme tapas. They often reside separately from other Ramanandis in (or near) khak-chowks, an open square reserved for the ash-covered (khaki) tyagis. 
The mahatyagis or ‘great renunciants’ are the most extreme. They live without shelter and wear no clothing except a banana-bark loincloth; many keep silence, do prolonged fasts and practise hatha-yoga. Most tyagis keep a dhuni.
On the surface the difference between tyagis and nagas is negligible.
Baldeo Das (right), the founder of the Mahatyagi Kalsa, standing in front of his little hermitage, his hands in the tyaga mudra.
On both sides of the door hang potted tulsi plants. Evil spirits never come to place where a tulsi is planted; it is regarded as the meeting point of heaven and earth. Its tasty leaves—it is a kind of basil—form part of offerings and prasad, and out of its wood the beads of Vaishnava ‘rosaries’ (malas) are fashioned.
As a mahatyagi, or ‘great renouncer’, Seva Das (left) has taken a vow never to live indoors. 

In his temporary ‘home’ at the Kumbha Mela in Allahabad, he is fully exposed to the heat of the day and the cold of the night.
The Sakhis
Vaishnavas, i.e. sadhus who have chosen Rama or Krishna as their deity, are characterized by a strong, sentimental devotion and total self-surrender to one of his earthly 'incarnations' as the god-king Rama or the divine cowherd Krishna.
The deity is regarded as a 'person' with whom the devotee can establish an intimate bond, which usually takes the form of a Master-slave relationship.

Some sadhus, however, dare to regard him as their Lover, and since the deity is a male, it follows quite logically that they have to play the part of 'mistress' of the Lord. They are designated as sakhis. They imagine having an erotic 'love' relationship with him. Some sakhis even go to the extreme of pretending to have regular se+ual intercourse with their Lord -- except on the days when they're having their 'period'.
Obviously, the se+ual overtones of their behaviour make them rather suspect in the eyes of other ascetics, since repression of se+uality is the norm, not its projection. Even if this projection is aimed at a deity.
Nevertheless, it is a recognized way of expressing devotion to a deity -- and devotion is a characteristic of all sadhus.

A sakhi, who regards Lord Rama as her Lover.
These transvestite sadhus are to be distinguished from another group of transvestites, or rather eunuchs, who practise prostitution and obnoxious forms of begging.
The hijras, as they are known, are completely castrated upon initiation into their order. They are regarded as 'neither man nor woman', but they dress like women and affect exaggerated female mannerisms. As in almost all things Indian, there is a religious meaning to their voluntary mutilation and subsequent behaviour.

During Rama-festivals hijras may masquerade as sakhis in order to collect money.

The followers of Shiva - ॐ नम: शिवाय ψ

Shiva is the god of Destruction as well as Creation, which in a perpetual cyclical movement follow one another. His body is covered with ashes, symbolic of death and regeneration. Shiva is always n‰ked, which symbolizes his primal condition, his non-attachment to the world. His body shows feminine characteristics, like soft rounded contours and no beard, which is symbolic of his transcendence of opposites, the primal unity of polarities.
With half-closed eyes he is immersed in meditation, in divine bliss. The Ganges springs from his long hair, his jata, as a fountain, splashing in the Himalayan mountains in the distance. The crescent -- the new moon, 'Shiva's moon' -- on his forehead, the cobra around his neck, the white bull Nandi, the river Ganges, and the full moon form a symbolic cluster which indicates Shiva's function as a fertility deity, a moon god.		On his forehead are three horizontal lines, painted with ashes, representing the three main gods, the three 'worlds', etc. Around his neck is a garland of 108 beads, the 108 elements of material creation, and in his hand a rosary of 50 beads, the 50 letters of the Sanskrit alphabet. The two large rings through his ears are indicative of his extra-sensory perception. He is seated on a tiger skin, a symbol of power, showing his mastery over the animal world.

Shiva is often shown sitting in the cremation ground (shmashana), which symbolizes the correct attitude of a yogi to life. Shmashana is the end of the pysical phase of life. This is a prerequisite for every new creation.
	In appearance sadhus try to resemble the gods as they are known through ancient myths and popular legends, especially Shiva; for sadhus he is the Master of Yogis.Following his example, quite a few sadhus walk about n‰ked, symbolising their renunciation of the world of mortals, and rub their body with ashes of their holy fires, symbolic of death and rebirth.Many sadhus wear extremely long hair (jata), again in emulation of Lord Shiva, whose long strands of hair are regarded as the 'seat' of his supernatural powers.
	Naga babas Hari Giri and Ramnath Giri

The Naga babas
One large and prominent Shaiva sect consists of the 'warrior ascetics', or Nagas (the 'n‰ked'), who have existed since the prehistoric past.Though sadhus in general can de characterized as peace-loving, the Nagas used to be extremely militant, fighting with rivalling sects, the Muslims and later even the British. They were excellent fighters for they had no fear of death.Traces of this 'macho' attitude are still discernible today. The Naga sect is subdivided into Akharas, i.e. 'regiments', like an army.
	Darshan Giri
Their bellicose past is visible in their display of weaponry -- sticks, spears, swords and especially the trident -- but nowadays these have a mostly symbolic function. Among the Nagas -- as this name would lead us to expect -- there are still many sadhus who walk about n‰ked. In other respects as well they represent the ideal image of the sadhu as it was created thousands of years ago.		High up in the icy Himalayas, but n‰ked all the same, Bhola Giri Naga baba blows the serpentine horn, called nagphani, that is, 'cobra-hood', producing one piercing note. This instrument is related to the cobra (naga), the intimate companion of Lord Shiva, always coiled around his neck.

The Gorakhnathis
	The Gorakhnathis are commonly referred to as Yogis or Jogis. Although in outlook very similar to the sannyasis, the Jogis do not follow the Vedantic teachings of Shankara, but adhere to the Tantric way taught by their Guru-founder Gorakhnath. Still, they are devotees of Shiva, albeit in his manifestation as Bhairava, and they worship Hanuman and Dattatreya. Gorakhnath, being an incarnation of Shiva, is worshipped as a deity by the Jogis, and has a number of temples dedicated to him. The Jogis are therefore often designated as 'Gorakhnathis', or more simply 'Nath babas'.
	Pagal Mauni Baba belongs to the Aghori section of the Gorakhnathis. As his name reveals, this baba is 'mad, divinely intoxicated' (pagal) and 'non-speaking' (mauni).

Some Gorakhnathis are known as Kanphata. This names refers to the huge earrings which are one of their distinctive marks, and to their unique practice of having the cartilage of their ears split for the insertion of the earrings. It is said that the practice of splitting the ears originated with Gorakhnath and that the designation Kanphata (litt. ‘split-eared’) was a term of disrespect applied to these Yogis by Musalmans. In the initiation ceremony, a special Guru splits the central hollows of both ears with a two-edged Bhairavi knife. The slits are plugged with nim-wood sticks ; and after the wounds have healed, large rings (mudra) are inserted. These are a symbol of the Yogi’s faith. Some explain that in splitting the ear anari (mystic channel) in the cartilage is cut, thus assisting in the acquirement of yogic power. The Yogi, wearing the mudra, becomes immortal.

Ambai Nath

The Udasin

The major sect of Udasin ascetics was originally not Shaiva -- nor even Hindu -- but belonged to the Sikh religion. It was founded in the sixteenth century by a son of Guru Nanak -- himself the founder of Sikhism -- called Shrichandra. The Udasin are therefore also known as Nanakputras, the 'sons of Nanak', and they revere the Grantha Saheb, the sacred book of the Sikhs. They were excommunicated by the successor of Guru Nanak and gradually turned to Hinduism.

A quiet morning scene around the dhuni of Udasin Babas, who have gathered for the annual celebration of Shivaratri.

The Udasin worship panchayatana, a combination of five deities, namely Shiva, Vishnu, the Sun, goddess Durga, and Ganesh. Moreover they worship their founder-Guru Shrichandra. Their philosophy is basically the monistic Vedanta as set forth by Shankara, and in other respects as well they closely resemble the Shaiva sannyasis. Like all Shaiva sannyasis, the Udasin usually wear red or black cloth, apply ashes, have long hair in jata, and so on, but differ in details such as their woollen knitted caps and a small silver crescent ring in the right ear. Furthermore, whenever they had to choose sides in fights with rivalling sects, they were on the side of the Shaivas.

Vital Das, an Udasin baba, his body covered with ash.

The Aghoris
Holiness cannot only be macho, but even 'crazy', god-possessed, as it is shown by the members of a rather obscure and small sect, the Aghoris. They emulate the most extreme characteristics of Lord Shiva as the Conqueror of Death: his favourite haunt is the cremation-grounds; he bathes in cremation-ashes; he wears a garland of skulls and bones; he keeps spirits and ghosts for company; he is continuously intoxicated; and he acts like a madman. The Aghoris willingly transgress all ascetic (and Hindu) taboos, convinced as they are that by 'reversing all values' they will speed up enlightenment. While all sadhus are supposed to be vegetarian and teetotallers (like all ordinary Hindus for that matter), Aghoris eat meat and drink alcohol.
	Even more horrid habits are attributed to Aghoris: they eat the putrid flesh of corpses; they eat excrement and drink urine, even of a dog; they have ritual intercourse with menstruating prostitutes on the cremation-grounds, where they usually hang out; and they meditate while sitting on a corpse. It is questionable whether all this is regularly done, but it seems quite certain that at least occasionally, and then in a ritual context, as a kind of 'eucharist', these cannibalistic and other 'inhuman' acts are still taking place.Aghoris preferably live on cremationgrounds and surround themselves with artifacts of death, like human skulls out of which they drink and with which they perform magical rituals. Nonetheless, the Aghoris represent a tradition that is thousands of years old, and there have been times that the sect was quite numerous.
Drinking out of a human skull is only one of the striking peculiarities that differentiates Gauri Shankar Mishra from the average ascetic. He drinks liquor (forbidden to caste Hindus and certainly ascetics), eats the flesh of dead animals found in the street and abuses people with foul obscenities.

Traditional Hindu Sects and Gurus - ॐ नम: शिवाय ψ

SAMPRADAYAS AND AKHADAS

Hindu Religion consists of numerous SAMPRADAYAS such as SHAIVA (SANYASI), VAISHNAVA (BAIRAGI), UDASIN, NIRMAL, NATH etc. The AKHADA is an armed outfit of the Sampradaya

The word “Akhada”, according to one historical version is originated from Sanskrit word “Akhanda” (constant / continuous / undivided). Its usage started from the need to maintain continuous vigil against the adversaries by the group / outfit of armed Sadhus and Sants specially established to protect their own faith and traditions. Small section / wing of the Akhadas are called ANI or KHALSA

Foreign aggressions as well as intra-sampradaya differences caused growth of the Akhadas (6th century onwards). Over the years, these Akhadas have grown up into an institution like the Mutts and they are managed and run by the office-bearers like Shri Mahant, Mukhya Mahants Sthaniya Mahant (Thanapati), Sachiv,, Adhikari, Karbaris Kothari, Pujari, etc. The members of the Akhadas practice ‘Bramhacharya’ and ‘Virakti’ and they propagate their faith to instill moral, cultural and spiritual values in the society.

NAMES OF SAMPRADAYAS

1. SHAIVA @ NATH SAMPRADAYA

There are 8 Naths and 84 Siddhas in this Sampraday. It comprises of 12 Panthas (all Shaiva Sect) as follows: -

1) Satyanathi

2) Dharmanathi

3) Ramnathi 

4) Laxmannathi

5) Kapilani

6) Aai Panthi

7) Dariyanathi

8) Ganganathi

9) Rawal Panthi 

10) Man Nathi 

11) Pagal Panthi

12) Kakkad Panthi

2. SANYASI SAMPRADAYA

It has 8 Akhadas viz. (1) Avahan (2) Atal (3) Anand (4) Niranjani (5) Mahanirvani (6) Juna (7) Agni & (8) Gudad.

Has 4 Peethas in 4 Dhams viz. (i)Sharada Peeth – Dwarka (ii) Govardhan Peeth – Puri (iii) Jyoti Peeth – Badrinath & (iv) Shrungeri Peeth – Rameshwar

3. VAISHNAV SAMPRADAYA

This sampradaya is divided into 4 categories viz. (i) Shri Sampradaya (Shri Ramanuian), ii) Rudra Sampradaya / Shuddha-advait Sampradaya (iii) Brahma Sampraday (Gaudia,Vallabhai @ Madhva Nam) & (iv) Sankadi Sampraday @ Nimbarki

There are 58 Dwars and 7 Akhadas in these 4 Sampradayas. These 7 Akhadas are (1) Nirmohi (2) Digambari (3)Nirlambi (4) Khaki (5) Nirvani (6) Santoshi (7) Tatambari. However, 3 Akhadas viz. Nirmohi, Digambari and Nirvani are held as major and prominent

4. UDASIN SAMPRADAYA

It has 2 Akhadas viz. Bada and Naya

5. OTHER MODERN SAMPRADAYAS

In 15th Century numerous Sampradayas was formed in the wake of Islamic aggression. These Sampradayas are:- 

1) Nanak Panthi 

2) Dadu Panthi 

3) Bavari Panthi

4) Niranjani Panthi

5) Kabir Panthi 

6) Lali Panthi

7) Dhami Panthi

8) Satnami 

9) Dharanishwari 

10) Dariyadasi

11) Dariya Panthi 

12) Shivanarayani

13) Charandasi 

14) Garibdasi 

15) Garib Panthi

16) Panap Panthi 

17) Ram Sanehi 

18) Anand Margi

19) Ram Piriye

20) Varkari

21) Nirankari

22) Swami Narayan

23) Bij Margi

24) Maluk Dasiye 

25) Ayyappa Margi

26) Khalsa Panth 

27) Vahe Guru 

28) Radha Swami

29) Radha Vallabhi 

30) Kina Rami 

31) Aghori

32) Aiyawari 

33) Bandha Margi

34) Nityanandi 

35) Menhi Sampraday

NAMES OF AKHADAS

(A) SHAIVA / SANYASI SECT (8 Akhadas)

1. SHRI AVAHAN AKHADA

Formed in 547 AD

Prominent Guru: Mahant Brijeshpuri

2. SHRI ATAL AKHADA / SHRI SHAMBHU DASH-NAM ATAL AKHADA

Formed in 646 AD

Prominent Guru: Mahant Udaygiri, Mahant Purushottamgiri

3. SHRI MAHA NIRVANI AKHADA @ SHRI PANCHAYATI AKHADA MAHA NIRVANI

Formed in 759 AD 

Prominent Guru: Mahant Chandrakantpuri

4. SHRI ANAND AKHADA / SHRI PANCHAYATI SHAMBHU DASH-NAM ANAND AKHADA

Formed in 856 AD

Pominent Guru: Mahant Sagaranand Saraswati.

5. SHRI NIRANJANI AKHADA / SHRI SHAMBHU PANCH DASH-NAM NIRANJANI AKHADA

Formed in 904 AD 

Prominent Gurus: Mahant Digambar Shankarji, Mahant Gopi Bharati

6. SHRI JUNA AKHADA @ BHAIRAV AKHADA @ SHRI SHAMBHU PANCH DASH-NAM JUNA AKHADA

Formed in 1156 AD

Prominent Gurus: Mahamandalsehwar Sri Avadeshanandji Giri, Mahant Shantigiri, Mahant Premgiri

7. SHRI AGNI AKHADA @ SHRI PANCH AGNI AKHADA

Formed in 1136 AD

Prominent Mahant Guru: Mahant Ambikanandji

8. SHRI GUDAD AKHADA

Formed in 12th Century (has no traditional right for Royal-bath during Kumbha)

(B) UDASIN SECT (2 Akhadas)

9. SHRI PANCHAYATI AKHADA BADA UDASIN / SHRI 108 PUJYAPAD

PANCHPAMESHWAR PANCHAYATI AKHADA BADA UDASIN NIRVAN

Formed in 1768 during Haridwar Kumbha

Prominent Guru: Manaht Jnyandasji, Mahant Shivgiriji

10. SHRI PANCHAYATI UDASIN NAYA AKHADA

Formed in 1846 

Prominent Gurus: Mahant Vichardas, Mahant Govinddas.

(C) NIRMAL SECT

11. SHRI PANCHAYATI NIRMAL AKHADA

Formed in 1856 in Punjab

Prominent Guru: Mahant Tithraj Singh

(D) VAISHNAVA SECT (3 Akhadas)

3 Akhadas and 18 Anis were formed in 1475 at Vrindavan by uniting 4 Sampradayas and Mandals / Sanghs of the Vaishnavas

12. SHRI PANCH RAMANANDIYA NIRMOHI AKHADA

It comprises following 9 ANIS (Khalsas)

(i) Shri Ramanandiya Nirmohi (ii)Shri Ramanandiya Zadiya Nirmohi (iii) Shri Ramanandiya Maladhari Nirmohi (iv) Shri Ramanandiva Maha-Nirvani Nirmohi (v) Shri Ramanandiya Santoshi Nirmohi (vi) Shri Radhavallabhi Nirmohi (vii)Shri Harivyasi Santoshi (viii) Shri Harivyasi Maha Nirvani and (ix) Dadu Panthi

Prominent Gurus: Mahant Ramdasji, Mahant Rajendradas (both Nirmohi) , Mahant Jagannathdas (Khaki Akhada),Mahant Narsimhadas (Khaki Akhada), Mahant Krishnacharandas (Chatur- Sampradaya).

13. SHRI PANCH RAMANANDIYA DIGAMBAR AKHADA

It has 2 ANIs viz. i) Shri Ramji Digambar and ii) Shri Shyamji Digambar.

Prominent Gurus: Mahant Keshavdas, Mahant Ramkishoredas

14. SHRI PANCH RAMANANDIYA NIRVANI AKHADA

It has following 7 ANIS.

i)Shri Ramanandiya Nirvani (ii) Shri Ramanandiaya Khaki (iii)Shri Ramanadiya Niralambi (iv) Shri Ramanadiya Tatambari (v)Shri Harivyasi Nirvani (vi) Harivyasi Khaki and (vii) Balbhadri.

Prominent Gurus: Mahant Gyandasji Maharaj, Mahant Shivanandji, Mahant Ramashraydasji, Mahant Sanjaydas

Naga Sadhus -- ॐ नम: शिवाय ψ

Naga Sadhus are a particular group of Shaivite saints who reside in the Himalayan Caves and come to visit the civilization only during the Kumbh Mela. This is the only event when these ascetic saints can be seen amongst the general Indian population.

The Naga Sadhus have unique characteristic features drawing inspiration from the famous Hindu god Shiva. They hold tridents crowned with human skulls. Their bodies are smeared in thick ash and they wear heavy coils of matted hair on the head. These saints   remain completely naked even during biting cold. They smoke Marijuana through a pipe called a Chillum or Shiv Muli. They use it as a tool to avoid the worldly distraction yet have self-control even in the intoxicated state. But as they advance in spiritual life they renounce intoxication too. The Naga Sadhus renounce the materialistic world and practice celibacy to escape from the cycle of birth and death and to attend salvation. As they belong to the Shaivite sect, they have matted locks of hair and their bodies are covered in ash like Lord Shiva.
The Naga Sadhus were founded by Dattatreya during ancient times such that the date of the foundation is lost. The ancient period was perhaps an age when humans never stressed the importance of time. Shankaracharya was the first one to organize the Nagas to protect Sanatan Dharma ( Hinduism ).

The place where the Naga Sadhus live is called ‘Akharas.’ The member of an ‘Akhara’ should always be ready for an intellectual fight and even for wrestling.

The Naga Sadhus – part of a mysterious and secret society – are worshippers of Lord Shiva. Nag means ‘naked’ and hence they are known as Nag Babas or Warrior-Ascetics. The rarely appear in public and the Kumbh Mela is one of those rare public events.
The Nag Babas are a warrior class and are divided like a regiment in an army. They have no fear of death and enraging them is a sure shot call for trouble. Their attributes are the trident, sword, stick, conch shells, other weapons and musical instruments which reflect their warrior status.
Naga Sadhus – often misunderstood by the western media as part of Indian religious gimmicks – are the epitome of renunciation. They hardly care whether they are misunderstood or called the naked holy men of India or ash-smeared and naked Hindu saints and walk unshaken on the path they have sworn for life.

History of Maha Kumbh Mela (Festival) - ॐ नम: शिवाय ψ

Story Behind Kumbh Mela
History: It is described that while Durvasa Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durvasa Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durvasa Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on one side by the fighting demons and on the other by the curse of Durvasa Muni, lost all the material opulence’s in the three worlds.

churning ocean
Lord Indra, Varuna and the other demigods, seeing their lives in such a state, consulted among themselves, but they could not find any solution. Then all the demigods assembled and went together to the peak of Sumeru Mountain. There, in the assembly of Lord Brahma, they fell down to offer Lord Brahma their obeisances, and then they informed him of all the incidents that had taken place.
Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahma, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows.

Lord Brahma said: I, Lord Siva, all of you demigods, the demons, the living entities born of perspiration, the living beings born of eggs, the trees and plants sprouting from the earth, and the living entities born from embryos—all come from the Supreme Lord, from His incarnation of rajo-guna [Lord Brahma, the guna-avatara] and from the great sages [rsis] who are part of me. Let us therefore go to the Supreme Lord and take shelter of His lotus feet.
For the Supreme Personality of Godhead there is no one to be killed, no one to be protected, no one to be neglected and no one to be worshiped. Nonetheless, for the sake of creation, maintenance and annihilation according to time, He accepts different forms as incarnations either in the mode of goodness, the mode of passion or the mode of ignorance.
after Lord Brahma finished speaking to the demigods, he took them with him to the abode of the Supreme Personality of Godhead, which is beyond this material world. The Lord’s abode is on an island called Svetadvipa, which is situated in the ocean of milk.
The Supreme Personality of Godhead directly and indirectly knows how everything, including the living force, mind and intelligence, is working under His control. He is the illuminator of everything and has no ignorance. He does not have a material body subject to the reactions of previous activities, and He is free from the ignorance of partiality and materialistic education. I therefore take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading and as great as the sky and who appears with six opulence’s in three yugas [Satya, Tretä and Dväpara].

When offered prayers by Lord Siva and Lord Brahms, the Supreme Personality of Godhead Lord Visu was pleased. Thus He gave appropriate instructions to all the demigods. The Supreme Personality of Godhead, who is known as Ajita, unconquerable, advised the demigods to make a peace proposal to the demons, so that after formulating a truce, the demigods and demons could churn the ocean of milk. The rope would be the biggest serpent, known as Vasuki, and the churning rod would be Mandara Mountain. Poison would also be produced from the churning, but it would be taken by Lord Siva, and so there would be no need to fear it. Many other attractive things would be generated by the churning, but the Lord warned the demigods not to be captivated by such things. Nor should the demigods be angry if there were some disturbances. After advising the demigods in this way, the Lord disappeared from the scene.
One of the item come from the churning of ocean of milk  was nectar which will give strength to demigods. For twelve days and twelve nights (equivalent to twelve human years) the gods and demons fought in the sky for possession of this pot of Amrita. From this nectar some drops spills at Allahabad, Haridwar, Ujjain and Nashik while they were fighting for nectar . So on earth we celebrate this festival to get the pious credits and meet the purpose of life that is going to back to godhead  our eternal home where our father is waiting for us. This is opportunity we get after associating with saints or holy man who follow scriptures.
Kumbh mela provides us this great opportunity to purify our soul by bathing in holy river and serving saints.

Nashik Maha Kumbh Mela 2015 Dates - ॐ नम: शिवाय ψ

Date-2015 Day Event
14th July 2015 Tuesday Flag hoisting of the main ceremony at Ram Kunda
14th August 2015 Friday Flag hoisting of the Akhara at Sadhugram
29th August 2015 Saturday First Shahi Snan
13th September 2015 Sunday Second Shahi Snan
18th September 2015 Friday Third Shahi Snan

Nashik Maha Kumbh Mela 2015 - ॐ नम: शिवाय ψ

Nasik Kumbh Mela
The Kumbh Mela is the most eventful and significant spiritual get-together for Hindus in India. It is held once in every Twelve years. at Four important pilgrim centers take turns to host it. These are Nasik, Allahabad, Ujjain and Haridwar. Every 12th year, the Kumbh Mela is held on a grand scale at each above cities. This grand celebration is called Puran Kumbh.

Nashik is the centre for Kumbh in the state of Maharashtra. Millions pilgrims go to the Nasik Kumbh Mela and take a dip in the holy waters of Kushavarta and Ramkund. The Kumbh at Nashik is believed to be the most sacred festival of all.
The Sadhus who visit the Kumbh in large numbers reside in the Tapovan which is situated at the left bank of river Godavari.
Climate In Nashik
The climate in Nasik is pleasant throughout the year except for the summer months from March – Mid June. The summers are very hot and the maximum temperature can go up to 42°C and it is advisable to avoid going to Nasik during this time. Nasik enjoys medium rainfall from June to September and it is a good time to visit. The Winters are from December to February and the climate is pleasant. This is the best time to go there.
Since Nashik is one of the important cities of Maharashtra, it is well-connected by road, rail and by air with all parts of India. It is 185 Kms away from Mumbai and one can reach there via NH-3. Pune is 220 kms. Deluxe and luxury buses are available from Shirdi, Pune, Aurangabad and Mumbai. There are two airports near Nasik – Pune and Mumbai and both are 175 Kms from Nashik. Nasik is well-connected to many cities and towns via railway, since it is one of the important stations of the Central Railway.
The Story behind Kumbh
The holy water Amrit had to be protected from the demons. The demigods hide it at different places namely Patllok, Swargalok and Mrutyulok. They were on the earth (Mrutyulok) for twelve days of demigods which is equal to twelve years of earth for them. The gods stayed on the earth with the Amrut for twelve years. Therefore, the Kumbh Mela is celebrated every 12 years at four places where drops of Amrut had fallen.

The Kumbh Mela is celebrated depending upon the position of the stars and planets. When Guru (Jupiter) and the Sun are in the zodiac sign Leo(Simha Rashi), the Kumbh is celebrated in Trimbakeshwar, Nasik. When the Sun is in the zodiac sign Aries(Mehsa Rashi), the Kumbh takes place at Haridwar. When Guru(Jupiter) is in the zodiac sign Taurus(Vrishabha Rashi) and the sun is in the zodiac sign Capricorn(Makkar Rashi), it is celebrated at Prayag. When Guru(Jupiter) and the Sun are in the zodiac sign Scorpio(Vrishchik Rashi), it is celebrated at Ujjain.
Shri Shankaracharya had once appealed to his disciples of the Vaidik Dharma to come together at the time of the Sinhastha Kumbha Mela, while he was recognizing the importance of the Kumbha. The devotees and pilgrims along with people from various religions and sects assemble for the kumbha adter following Shri Shankaracharya’s appeal.
The next Kumbh Mela at Nashik will be celebrated in the year 2015. The festival will start on 14th July and will continue for a year.

Date-2015 Day Event
14th July 2015 Tuesday Flag hoisting of the main ceremony at Ram Kunda
14th August 2015 Friday Flag hoisting of the Akhara at Sadhugram
29th August 2015 Saturday First Shahi Snan
13th September 2015 Sunday Second Shahi Snan
18th September 2015 Friday Third Shahi Snan

Akharas In Kumbh Mela- ॐ नम: शिवाय ψ

What is an Akhara (also akhada)?
An Akhara is a wrestling arena. It is an organization of the different sects of saints, Vairaghis, and yogis who have renounced the world. The history of an Akhara dates back to the circa 2500 BC when Adi Shankaracharya established seven Akharas (perhaps 10 as they are also known as Dasnaami), Mahanirvani, Niranjani, Atal, Avahan, Agni and Anand Akhara.

Akhadas came into existence during the 8th century AD when Adi Shankaracharya established seven Akhadas namely Mahanirvani, Niranjani, Juna, Atal, Avahan, Agni and Anand Akhara with an aim to strengthen the Hindu religion and unite those practicing different rituals, customs and beliefs.

At present, there are 3 major Akharas: Sanyasi, Bairagi and Nirmal and 3 minor Akharas (Atal affiliated with Mahanirvani, Anand affiliated with Niranjani and Avahan affiliated with Juna). Furthermore there is one small Brahmachari Akhara named Agni, affiliated to Juna.
Akharas are divided into different camps according to the concept of God they worship. Shaiva Akharas are for followers of Lord Shiva, Vaishnava or Vairagi Akhara are for followers of Lord Vishnu and Kalpwasis are for followers of Lord Brahma
An Akhara is further divided into 8 davas (divisions) and 52 marhis (centers). Each Marhi performs its spiritual activities under a Mahant. The central administrative body of the Akhara is Shree Panch (the body of five), representing Brahma, Vishnu, Shiva. Shaktiand and Ganesha.
The five-member body governing an Akhada is elected during every Kumbh Mela for a period of 4 years.
The biggest Akhara – computed by the number of the Saints in it – is Juna, then Niranjani and then Mahanirvani. The head of an Akhara is regarded as Acharya Mahamandaleshwar, followed by other Mahamandaleshwaras, Mandaleshwaras and Shree Mahants.
On the main bathing dates, a colorful and magnificent procession of radiant saints sitting on chariots and elephants is witnessed by thousands of Kumbh visitors. These sadhus, belonging to various camps take a dip in the holy Ganges first and only then the ordinary pilgrims are allowed to take bath in the river.
During the Kumbh Mela, the ceremonial procession of the Naga Sanyasis believed to be an auspicious sight has all the trappings of royalty. The Mahant is seated on a silver throne placed upon a caparisoned elephant. Around him are hundreds of Naga ascetics on foot, wielding lances, their naked bodies smeared with ash. Camels and Horses are also part of this procession which signifies the old Hindu organization of the Chaturanga sena, or four-limbed army, moving towards the holy waters of the Ganges.However, Mahanirvani Akhara is one of the most important of all and it is normally the first to take the ‘Shahi Snan’. Their praveshai (entry) and subsequent bath in the Holy Ganga officially marks the beginning of the Maha Kumbh.
During the ‘Shahi Snan’ thousands of devotees assemble near the road sides to get a glimpse of the procession of ascetics parading amidst tight security as they make their way to the Ghats.
List of the Main Akharas:
Juna Akhara
Niranjani Akhara
Mahanirvani Akhara
Others Akharas:
Akhadas of Sanyasi:
Shri Taponidhi Niranjani Akhada Panchayati
Shri Panchayati Anand Akhada
Shri Panchadashnam Juna Akhada
Shri Panch Ahvan Akhada
Shri Agni Akhada
Shri Panchayat Akhada Mahanirvani
Shri Panch Atal Akhada
Akharas of Bajrangi
Shri Nirvani Akhada
Shri Digambar Akhada
Shri Nimrohi Akhada
Akharas of Nirmal
Shri Panchayati Akhada
Shri Udasin Panchayati Naya Akhada
Shri Nirmal Panchayati Akhada

Sahasrara Chacra- ॐ नम: शिवाय ψ

Sahasrara =  thousand, infinite
Mantra =  Om

Location - Top of the Head, pure consciousness

Color - Purple (Violet, could also be gold)
Element - Thought/will (Cosmic Energy)
Symbol - Lotus
Energy - Integration
Frequency - 493 cps
Note - High B
Sense - “I want to be lazy (The seventh day is a day of rest)
Astrolog cal Sign - Pisces
Spinal Contact - None
Interrelating Organ - Pineal.
Functions - Vitalizes the upper brain (cerebrum)
Glands/Organs - Pineal gland, cerebral cortex, central nervous system, right eye
Gems/Minerals - Amethyst, alexandrite, diamond, sugilite, purple fluorite, quartz crystal, selenite
Foods - This chakra is associated with the idea of fasting: Also violet (purple) fruits and vegetables
Qualities/Lessons - Unification of the Higher Self with the human personality, oneness with the Infinite, spiritual will, inspiration, unity, divine wisdom and understanding, idealism, selfless service, perception beyond space and time, continuity of consciousness
Negative Qualities - Lack of inspiration, confusion, depression, alienation, hesitation to serve, senility

Sahasrara, the seat of supreme consciousness, is located at the brahmarandra, or crown-of the head. It is said to be the highest psychic center, but actually it is not a psychic center at all, because it is beyond the realm of the psyche. The symbol is the fully open lotus, the flower in fullest bloom, symbolizing being totally open to the Light. You’ve lost all individual identity, and now you merge with ‘All That Is’. You become a fully realized being. This is self-realization, the peak experience of which is called samadhi.

Sahasrara is the culmination of the progressive ascension through the different chakras. It is the master switch controlling the awakening of all the chakras from mooladhara to ajna. The power of the chakras does not reside in the chakras themselves, but in sahasrara. The chakras are only switches, with all the potential lying in sahasrara.

Not actually a chakra, sahasrara is the totality, the absolute, which results from the merging of cosmic consciousness with cosmic prana. When kundalini shakti reaches sahasrara, it is known as the union between Shiva and Shakti. With this union, self-realization or samadhi dawns. At this point, individual consciousness dies, and universal consciousness is born.

The crown chakra is the organic, and esoteric center corresponding with the pineal gland. It is the psychological center for evolution of the will to intuitive capacity, essence experience, self-actualization, and the need for a sense of transcendent unification, or personal experience of the divine.

The challenge of the crown chakra is to redirect the energy of the solar plexus center-personal mind, and communication-onto the higher vibrational level of the crown chakra-transpersonal mind (intuitive), and channelship. The resonant crown center begins to form a resilient bond between the physical body, and the body of the collective consciousness.

The challenge of the crown chakra is responsible channelship, and a conscious alignment with the higher self. By means of the awakened crown center one is in this world, but not of it and may function as an avenue of grace, healing, and spiritual power into the physical plane. If this center is closed, the person probably doesn’t have an experiential connection to their spirituality. They probably don’t have that “cosmic feeling”, and don’t understand what people are talking about when they speak of their spiritual experiences.

If this center is open, a person experiences their spirituality in a very personal form, unique to that individual. This spirituality is not connected to or defined by dogma, or easily related with words. It is rather a state of being, a state of transcendence of the mundane reality into the infinite. It goes beyond the physical world, and creates in the individual, a sense of wholeness, peace and faith, giving them a sense of purpose to their existence.

Sahasrara is visualized as a thousand petaled lotus, unfolding into eternity. It is infinite in dimension, like a huge radiant dome. In the physical body, its point is at the very crown of the head from where it is visualized as extending outward in all directions. Sahasrara is associated with the body of bliss, or anandamaya kosha and can be awakened through daily meditation.