WALKING KUMBHAMELA! MILLIONS OF HINDUS MARCH TO HOLY GANGA RIVER.

THIS IS LIKE KUMBHAMELA ON THE MOVE; IT BEATS THE KERALA SABARIMALA AYYAPPA YATRA, PANDHARPUR HOLY YATRA IN MAHARASHTRA AND GIRI PRADAKSHINA IN TAMIL NADU AND ADHRA PRADESH 

How Kanwar Yatra is helping with the consolidation of Hindu Society

July 22, 2025 HINDU POST

कांवड़ यात्राः सामाजिकआर्थिकआध्यात्मिक और वैज्ञानिक दृष्टिकोण

July 23, 2025

FROM THE HINDU POST

The Kanwar Yatra is a significant annual pilgrimage in India, where millions of devotees, known as Kanwariyas, travel—often barefoot—to collect holy water from the Ganges River and offer it to Lord Shiva. The Kanwar Yatra is a pilgrimage undertaken by devotees of Lord Shiva, known as Kanwariyas, during the Hindu month of Shravan (July–August).

The Yatra is inspired by the legend of Samudra Manthan (churning of the ocean), where Lord Shiva drank the poison (halahala) to save the universe. To cool him down, devotees began offering Ganga water to Shiva lingams.

Another legend involves Ravana, the demon king of Lanka, who is said to have carried Ganga water in a kanwar to offer to Lord Shiva in Kailash.

Pilgrims carry kanwars—decorated slings made of bamboo—on their shoulders, with pots filled with holy water from the Ganges River, which they offer to Shiva temples, especially the Shiva lingam at places like Haridwar, Gaumukh, and Sultanganj.

This religious and social event has grown in scale and visibility over the years and plays a notable role in the consolidation of Hindu society. Here’s a detailed look at how it contributes to that process:

Cultural and Religious Consolidation

1.     Shared Religious Identity – The Kanwar Yatra reinforces a collective Hindu identity by bringing together people from diverse regions, castes, and economic backgrounds under a common spiritual cause.

Example:
A Kanwariya from Uttar Pradesh walking alongside one from Bihar or Delhi creates a sense of unity that transcends regional and linguistic differences.

2.     Revival of Rituals and Traditions – The Yatra revives and sustains ancient Vedic traditions, especially those associated with Shaivism (worship of Lord Shiva), reinforcing cultural continuity.

Social Cohesion and Community Building

1.     Volunteerism and Seva (Service) – Local communities often set up free food stalls (langars), medical camps, and resting places for Kanwariyas. This fosters a spirit of service and mutual support.

Example:
In cities like Haridwar and Meerut, thousands of volunteers—many of them youth—participate in organizing logistics, which strengthens community bonds.

2.     Intergenerational Participation – Families often participate together, passing down values and traditions to younger generations, which helps preserve cultural heritage.

Political and Organizational Mobilization

1.     Grassroots Mobilization – The Yatra is often supported by local religious and cultural organizations, which use it as a platform to engage with the public and promote Hindu values.

Example:
Organizations like the VHP (Vishwa Hindu Parishad) and local temple committees often provide logistical support, which helps them build networks and influence.

2.     Symbol of Hindu Assertion
In a pluralistic society, the Kanwar Yatra has become a visible assertion of Hindu identity in public spaces, especially in urban areas.

Digital and Media Amplification

1.     Social Media and Cultural Narratives – The Yatra is widely shared on platforms like Instagram, YouTube, and Facebook, where videos of Kanwariyas dancing, chanting, and performing rituals go viral. This digital presence helps spread awareness and pride in Hindu traditions.

Example:
Hashtags like #KanwarYatra and #HarHarMahadev trend during the season, creating a virtual community of devotees.

Challenges and Criticism
While the Yatra plays a unifying role, it also faces criticism for traffic disruptions, noise, and occasional clashes. However, many state governments have taken steps to manage these issues through better planning and infrastructure. On the other hand, most of the criticism is spread by highly biased and anti-Hindu brigade, who are always at horns with the Hindus.

The Kanwar Yatra is more than a religious journey—it’s a cultural phenomenon that strengthens Hindu social fabric through shared faith, community service, and public expression of devotion. As it continues to evolve, it remains a powerful example of how religious traditions can foster unity and identity in a diverse society.

—SUBHAM—-

TAGS- KANWAR YATRA, HINDU POST, BENEFITS, HINDU CONSOLIDATION, PICTURES

Tolkappian on Women in Business Trips!

tolkappian katturai

Written by London Swaminathan
Post no. 1192; Dated 24th July 2014.

Tolkappian was a great genius. Unlike other grammar works of the world, he added one more chapter to the usual grammar topics. The uniqueness of Tolkappiam lies in this last chapter called Porul Adikaram where he deals with the themes of literature. It gives lot of information about Tamil’s view of life, way of life, values in life and rules to write various themes in life. The most interesting point is his instructions about matters concerning sex.

Hindus have been following certain rules from the Vedic times. Though Sringara Rasa is dealt with in literature by poets like Kalidasa, explicit sex is not dealt with. Only in books like ‘Kamasutra’ of Vatsyayana we come across such things as explicit sex. It is not meant to be read by the common folks. It is probably meant for sexologists or psychologists who can advise youths in matters of sex. They can solve problems concerning sex.

Tolkappian , author of the oldest Tamil book Tolkappiam, advises people regarding topics on love.
Tamils have divided their literature into two parts Akam and Puram; Akam poems are about love and family life. Puram poems are about war, kings, death, values, poets’ lives, beliefs and generosity and philanthropy of kings and chieftains.

The first and foremost rule in Akam (love) poems is that you should never reveal the identity of the people involved. No name is found in Akam verses (Porul Adikaram Sutra-1000).

Tolkappiar says that wives are banned from foreign travel. When husbands go on travel for business, war or delivering messages, wives can’t accompany them.

Likewise when kings go on war expeditions, queen should not accompany the king (Porul Adikaram 1121). But musicians and dancers are allowed to travel with them. One of the powerful Tamil kings Senguttuvan took 102 dancing girls with him when he went to the Himalalayas to fetch a stone for Kannaki’s statue. But he left his wife at Vanji, the capital of Chera country (Kerala in South India).

cheran senguttuvan

Cheran Senguttuvan going in procession with Kannaki statue.

Mullaippattu and Nedunal vadai, two Sangam books, have vivid scenes of the camps in the battlefields. There we see women with swords guarding the camps, but not the queens or the wives of the army commanders. Some women were used to maintain the camps. Karpiyal section of Tolkappiyam has the rules for women in the camps.

Whenever some Tamil novels or films with explicit sex come out, big controversies erupt. People who oppose them quote ethics. People who justify them say that they are showing the real world. But yet whether it is real or artificial, fiction or fact, there are some norms to follow (Porul: 999):

Nataka vazakkinum ulakiyal vazakkinum
Patal Sandra pulaneri vazakkam (999)

In this sutra ‘pulaneri vazakkam’ is explained as only that is good, self controlled and cultured can be reported in writing.

Tolkaapiyar , in another sutra (couplet), talks about women’s virtues:
For the modesty and the simplicity in the act of love belong to the feminine nature, her amorousness will be known only by gesture and environment in accordance with the code of love.
Kamam thinaiyir kannindru varuum
Nanum madanum penmaiya (Porul -1054)
Even in the modern Western world, it is men who propose to women and not vice verse.

Please read my earlier posts on Tolkappiyam:—

Tolkappian – A Genius — posted by me on 12 September 2012
Did Tolkappian copy from Sanskrit Books? – posted by me on 10 September 2012
Who was Tolkappiar? posted by me on 9 September 2012
Agni in Tolkappiam – posted on 31 March 2014.
Indra in the Oldest tamil Book — posted on 14th June 2013
Vedic God Varuna in Oldest Tamil Book — posted on July 8, 2013
Four Tamil articles on the Age of Tolkappiam are posted in the blog.

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