About Hinduism

Introduction to Hinduism:

Hinduism is the religion of the majority of people in India and Nepal. It also exists among significant populations outside of the sub continent and has over 900 million adherents worldwide.

In some ways Hinduism is the oldest living religion in the world, or at least elements within it stretch back many thousands of years. Yet Hinduism resists easy definition partly because of the vast array of practices and beliefs found within it. It is also closely associated conceptually and historically with the other Indian religions Jainism, Buddhismand Sikhism.

Unlike most other religions, Hinduism has no single founder, no single scripture, and no commonly agreed set of teachings. Throughout its extensive history, there have been many key figures teaching different philosophies and writing numerous holy books. For these reasons, writers often refer to Hinduism as 'a way of life' or 'a family of religions' rather than a single religion.

Defining Hinduism:

The term 'Hindu' was derived from the river or river complex of the northwest, the Sindhu. Sindhu is a Sanskrit word used by the inhabitants of the region, the Aryans in the second millennium BCE. Later migrants and invaders, the Persians in the sixth century BCE, the Greeks from the 4th century BCE, and the Muslims from the 8th century CE, used the name of this river in their own languages for the land and its people.

The term 'Hindu' itself probably does not go back before the 15th and 16th centuries when it was used by people to differentiate themselves from followers of other traditions, especially the Muslims (Yavannas), in Kashmir and Bengal. At that time the term may have simply indicated groups united by certain cultural practices such as cremation of the dead and styles of cuisine. The 'ism' was added to 'Hindu' only in the 19th century in the context of British colonialism and missionary activity.

Some Hindus define orthodoxy as compliance with the teachings of the Vedic texts (the four Vedas and their supplements). However, still others identify their tradition with 'Sanatana Dharma', the eternal order of conduct that transcends any specific body of sacred literature. Scholars sometimes draw attention to the caste system as a defining feature, but many Hindus view such practices as merely a social phenomenon or an aberration of their original teachings. Nor can we define Hinduism according to belief in concepts such as karma and samsara(reincarnation) because Jains, Sikhs, and Buddhists (in a qualified form) accept this teaching too.

Although it is not easy to define Hinduism, we can say that it is rooted in India, most Hindus revere a body of texts as sacred scripture known as the Veda, and most Hindus draw on a common system of values known as dharma.

• Hinduism originated around the Indus Valley near the River Indus in modern day Pakistan.
• About 80% of the Indian population regard themselves as Hindu.
• Most Hindus believe in a Supreme God, whose qualities and forms are represented by the multitude of deities which emanate from him.
• Hindus believe that existence is a cycle of birth, death, and rebirth, governed by Karma.
• Hindus believe that the soul passes through a cycle of successive lives and its next incarnation is always dependent on how the previous life was lived.
• The main Hindu texts are the Vedas and their supplements (books based on the Vedas). Veda is a Sanskrit word meaning 'knowledge'. These scriptures do not mention the word 'Hindu' but many scriptures discuss dharma, which can be rendered as 'code of conduct', 'law', or 'duty'

Hinduism is a Universal Religion:

It is a synthesis of approaches. Even the name "Hinduism"came late. The original name is Sanaat’ana Dharma, Eternal Truth. We can pick up and understand "that Truth" in any way we like. In this great religion we leave real freedom of choice in worship, in approaching that One Supreme Entity, that we call God. 

In Hindu thought, there is room for everything, not only the nice, refined philosophies. Even the simple, ordinary crude forms of worship are accepted, because that's where some people begin. They believe in that, like a baby playing with a wooden horse, taking it to the water, putting grass into its mouth and saying, "Come on, horsey, come and eat." You don’'t laugh at the child, because that’s the way a child begins.

Hinduism never rejects or denies anything or anybody. It is a big ocean.It could be called Sindhuism ."Sindhu" in some of the Indian languages means "ocean." It never says, "Only Ganga andGodavari may enter; Missouri and Mississippi must stay out." No ,they all flow in. Even the city gutter water goes in. It’s as if the big ocean mamma says, "Come, my child, I know you went around and got dirty. Come in, and I will clean you up." Even atheism is accepted. The Hindus know that the moment you say, "I don'’t believe in God,"you seem to accept a God. If there is not God, why do you want not to believe? You say, that there is a God, but you don’t believe in it. A true Hindu will have no problem in accepting all other faiths. He will never say,"Oh, I am only a Hindu. I am not a Catholic. I’'m not a Buddhist. I’'m not a Muslim." They are all based on devotion, the Bhakti Yoga. The ocean never denies any water; it’s all embracing. That is why sometimes I like to call myself "Undo," because I would like to undo "all limitations".

All of our problems today are based on the attitude that, "My way, my approach is the right one. And if you don’'t follow this, you’ll be condemned."There is no one way, because each mind is different. Each person conceives of God according to his capacity, taste and temperament. You have your way. You have the freedom and the right to follow it; but your following "your way" should not cause problems to others. Just as you have your freedom, others must also have the freedom to find peace and joy,- in their own way.

It's very, painful to see people hurting each other, even killing oneanother, in the name of God and religion. Even in the name of Hinduism, you find religious quarrels. People who see God as S’iva didn’t want to see God as Vishnu. S’aivites and Vaishnavites quarrel. It is our lack of understanding [of our own religion]; we don’'t see the underlying spirituality behind all the diversities in the creation. 

Religion has a very important role to play in the world. Unfortunately, it forgets that role, and the different religions fight with one another. We have enough money, enough land, enough food to feed, clothe and house everyone. Poverty and hunger are not due to lack of resources. The reason is that we are not caring and sharing. We have to open and change the hearts of the people. That can be done onlythrough religious understanding;- to help them see that we are all children of that One Absolute God, one global, divine family. There is only one God who is our Lord, who is the life in us. Like rain in the river going back to the ocean, every drop of water that wants to go back to its source is a religious seeker.

God above is like completely distilled water. When it falls down on one side of the river, it is called Heavenly Father. On the other side, they call it Allah. If it falls in the Himalayas, they call it Siva. We may call this One God: Brahma, Father, Mother, Adonai, Cosmic Consciousness, Divine Essence, etc. But we mean the same thing. God is pleased with any name we give Him. He doesn’t care what we call Him, but rather how we feel about Him.

In the Ve’d’aant’ic part of the Hindu scriptures, it says that God has no name or form. So we find it hard to communicate. Due to our limitations, we can never comprehend something without a form. For example, if I say"sweetness", how would you understand sweetness? Immediately, you have to think of sugar or money or candy. Without a form, you cannotunderstand sweetness. That is the reason why we try to understand God throughforms and names. Otherwise God is formless. The Saiva Saint Manikkavasagar said, "You don't have a name; You don't have a form, but we approachYou with thousands of names and thousands of forms. You accept all our approaches."

The beauty and greatness of Hinduism is that it allows real freedom of choice in worship. There is room for the Ve’d’aant’in who approaches God within as his own Self without any form. If you wish to approach God through a form, there is S’iva, or Vishnu, or Kumaara; or as a Goddess Durga, Lakshmi, Saraswati and others. If you don'’t believe in a human form of God, you can worship a tree, a snake ora stone. You can see God in any form you want, because God made everything in his own image; everything is His expression.

It is my heartfelt player that we all make this resolution: "From this day onward, my life will be all-embracing and harmonious. Let me learn to accept all the various approaches of people, because everyone is looking for the same happiness and joy in life. Let me not condemn anybody because he or she looks, thinks or, acts a little different. Let me reailize the spiritual unity behind all the diversities in the creation and remember always that we are members of one divine family. This, in my own small, humble way, may contribute to the peace, joy, and harmony of the world."

Distinguishing Features of Hinduism:

A Revealed Religion:

Hinduism is the religion of the Hindus, a name given to the Universal Religion which hailed supreme in India. It is the oldest of all living religions. This is not founded by any prophet. Buddhism, Christianity and Mohammedanism owe their origin to the prophets. Their dates are fixed. But no such date can be fixed for Hinduism. Hinduism is not born of the teachings of particular prophets. It is not based on a set of dogmas preached by a particular set of teachers. It is free from religious fanaticism.

Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma.

Sanatana-Dharma means eternal religion. Hinduism is as old as the world itself. Hinduism is the mother of all religions. Hindu scriptures are the oldest in the world, Sanatana-Dharma is so called, not only because it is eternal, but also because it is protected by God and because it can make us eternal.

Vaidika-Dharma means the religion of the Vedas. The Vedas are the foundational scriptures of Hinduism. The ancient Rishis and sages of India have expressed their intuitive spiritual experiences (Aparoksha-Anubhuti) in the Upanishads. These experiences are direct and infallible. Hinduism regards the spiritual experiences of the Rishis of yore as its authority. The priceless truths that have been discovered by the Hindu Rishis and sages through millennia constitute the glory of Hinduism. Therefore, Hinduism is a revealed religion.

A Religion of Freedom

Hinduism, unlike other religions, does not dogmatically assert that the final emancipation is possible only through its means and not through any other. It is only a means to an end and all means which will ultimately lead to the end are equally approved.

Hinduism is a religion of freedom. It allows absolute freedom to the human reason and heart with regard to questions such as nature of God, soul, creation, form of worship and the goal of life. Hinduism does not lie in the acceptance of any particular doctrine, nor in the observance of some particular rituals or form of worship. It does not force anybody to accept particular dogmas or forms of worship. It allows everybody to reflect, investigate, enquire and cogitate. Hence, all sorts of religious faiths, various forms of worship or Sadhana, and diverse kinds of rituals and customs, have found their honourable places side by side within Hinduism and are cultured and developed in harmonious relationship with one another.

Hinduism does not condemn those who deny God as the creator and ruler of the world, who do not accept the existence of an eternal soul and the state of Moksha or state of liberation. Hinduism does not render the upholders of such views unfit to be recognised as pious and honourable members of the Hindu religious society.

The religious hospitality of Hinduism is proverbial. Hinduism is extremely catholic and liberal. This is the fundamental feature of Hinduism. Hinduism pays respects to all religions. It does not revile any other religion. It accepts and honours truth—wherever it may come from and whatever garb it may put on.

Despite all the differences of metaphysical doctrines, modes of religious discipline and forms of ritualistic practices and social habits prevalent in the Hindu society, there is an essential uniformity in the conception of religion and in the outlook on life and the world, among all sections of Hindus.

Who Is A Hindu:

In a meeting of the Sanatana Dharma Sabha, Lokamanya Tilak said: “A Hindu is he who believes that the Vedas contain self-evident and axiomatic truths.”

The Hindu Maha Sabha has given another definition: “A Hindu is one who believes in a religion which has originated in India.”

“Those who burn the dead are Hindus.” This is another definition given by some.

“He who protects the cows and the Brahmins is a Hindu.” This is another definition given by some.

Some define: “A Hindu is one who regards India as his motherland and the most sacred spot on earth.”

Some others define: “He who calls and considers himself a Hindu is a Hindu.”

Some define: “He who accepts the Vedas, the Smritis, the Puranas and the Tantras as the basis of religion and of the rule of conduct, and believes in one Supreme God (Brahman), in the Law of Karma or retributive justice, and in reincarnation (Punarjanma), is a Hindu.”

“He who follows the Vedic or Sanatana-Dharma is a Hindu.” This is the definition by some.

“He who is a follower of the Vedanta is a Hindu.” This is another definition given by some others.

“He who has perfect faith in the Law of Karma, the law of reincarnation Avatara, ancestor worship, Varnashrama Dharma, Vedas and existence of God, he who practises the instructions given in the Vedas with faith and earnestness, he who does Sandhya, Sraaddha, Pitri-Tarpana and thePancha-Maha-Yajnas, he who follows the Varnashrama Dharmas, he who worships the Avataras and studies the Vedas, is a Hindu.” This is the definition given by some highly cultured men. This is the only correct and complete definition.

Religions in india

India is the birthplace of more than four religions. The ancient most of all the religions and the philosophic systematization, the Hinduism, was born in the soil of India. Apart from Hinduism, Buddhism, Jainism, Sikhism as well as the old Aajiivak sprouted in India. 

The country is also one of the spots on the planet with the most diverse religious beliefs. Christianity and Islam reached India immediately after their formation, and began to grow in reach and influence in the country. 

Despite 80 percent of Indian populace being Hindus, and despite the great influence religions have on the life of its people, India is a secular nation not just according to its constitutional obligation, but in the general life style and habits of Indian people too. 

Of its 1.1 billion people, the Hindus account for 80.46%, Islam 13.43%, Christian 2.43%, Sikh 1.87%, and the Buddhists 0.77%. The Indian religious spectrum contains Zoroastrians, Jews and Bahaiis too. Those who do not disclose their religion also live in India and their percentage is 0.07.

Ganga Sagar Mela

Ganga Sagar

Gangasagar  fair is the second largest congregation of mankind after the holy Kumbha Mela. The latter is observed once in four years at alternate locations in north, central and central-west parts of the country, Gangasagar fair and pilgrimage is held annually on the Sagar Island’s southern tip in the Ganges delta atop the Bay of Bengal. That makes Gangasagar all the more distinctive.

The river Ganga which originates in the Gangotri glacier in the snow clad Himalayas, descends down the mountains, reaches the plains at Haridwar, flows through ancient pilgrimage sites such as Benares and Prayag, and drains into the Bay of Bengal. Sagar Island, at the mouth of the river Hooghly in Bengal (accessed from Diamond Harbor), where the Ganga breaks up into hundreds of streams, and drains into the sea, is honored as a pilgrimage site, signifying the spot where the ashes of the ancestors of Bhagiratha were purified by the waters of the Ganga. 

The Kapila muni temple at this site is a center of worship. The origins of this temple are obscured in antiquity - the current structure being a recent one, housing a stone block considered to be a representation of Kapila Muni; there are are also images of Bhagiratha, Rama and Sita. 

A dip in the ocean, where the Ganga drains into the sea is considered to be of great religious significance particularly on the Makara Sankranti day when the sun makes a transition to Capricorn from Saggitarius and this town becomes home to vast fairs, drawing visitors and recluses (sanyasis) from all over the state. The village priest leading his horde of devotees chants sab teerth baar baar, Ganga Sagar ek bar. You can go to all the holy places, but a pilgrimage to Ganga Sagar equals them all. A dip means redemption for all wrong done. This place is Sagar Island, on the confluence of the Ganga with the Bay of Bengal. The day “Makar Sankranti” or the last day of the month of Paus (December). 

The Ganga Sagar mela (fair) is the largest annual assemblage of devotees in India. The greatness of the mela can be assessed from the fact that over a million pilgrims come from far-flung corners of India and beyond, speaking different languages and belonging to diverse castes and creeds, for a sacred dip at this holy confluence. For this, no invitation is given. No propaganda is carried out and overall no authority exists for carrying out the mela. 

The journey can be tiring but religious fervour of the pilgrims overcomes all hardships. Kapil Muni ki jai, Kapil Muni ki jai, (Hail Kapil Muni), the din rises above the grinding motors of the launches ferrying the pilgrims across the Ganga and the countless buses plying between Calcutta and Namkhana. The problem of traveling doesn’t deter even the weak and vulnerable. Old people in their eighties, and village women carrying babies and little children in tow are a common sight. 

The never ending stream of pilgrims keeps pouring in throughout the day and night before the auspicious day and occupies any available space on the sandy beach. They move about the place in groups, many displaying saffron and red flags, identifying the religious Akhara (group) they belong to as well as acting as beacon to the members who stray out of the group. 

People walks to the sound of the bells, blowing conch shells and chanting prayers. Strains of devotional songs can be heard from far and near. And, the ceaseless din of loudspeakers. An array of shops, stacked with heaps of vermilion, rudraksha, colourful beads, conch shells line the pathways. Many a visitor stands wide-eyed before the shops selling everything from food stuff, household utensils to remote controlled toys. 

People crowd around the naga sadhus (naked ascetics) without whom the Ganga Sagar mela is incomplete. Sitting naked in little huts near the temple and enjoying a chillum of ganja, (cannabis) they are also the target of tourists’ camera. 

While devotees jostle in front of numerous temporary shrines of Hindu deities to pay homage, Kapil Muni’s temple remains the chief attraction. The temple of Kapil Muni, as we see it today, is by no means the spot where the sage meditated. It went under the sea millennium ago followed by the many others built in its place, which subsequently was also swallowed, by the advancing sea. 

The present one was built only a few decades ago, quite a bit away from the sea. The tall dome of the temple is visible from a distance. In the temple, three images engraved in stone are displayed, the one in the middle is that of Kapil Muni. The sage is seen in a jogasana; his eyes wide open, looking towards the sea with millions of devotees before him. The idols of Ganga and King Sagar flank Kapil Muni and the horse of the sacrificial yagna stands at a distance. 

The typical Ganga Sagar pilgrim is a country rustic, generally elderly, hardy, remarkably disciplined and fervent in his devotion. His dhoti seldom going below his knees, a cloth bound packet, containing everything needed for survival, on his head. And, of course, his women – heavily tattooed and clad in colourful saris. 

As the night, pregnant with the auspicious moment, descends, all wait for the precise hour to take the dip. The sandy track to the water’s edge is crowded with people who sit around fires before proceeding for the bath, chanting devotional songs and prayers. The seaside presents a spectacle in the darkness before dawn with the large bonfire lit by the bathers to keep off the cold. 

At midnight, the high tide drives the pilgrims back. The biting cold wind of mid – January from across the sea lashes the bare body. But there is a confidence on their faces and a kind of fire in their eyes. The confidence in God and the fire of earnest faith makes them brave the chill. 

Mythology:

According to the legend, King Sagara of the Ikshvaku dynasty ruling at Ayodhya in Uttar Pradesh had two queens, Keshani and Sumati, but neither had a child. Sagara performed severe austerities before his wives could produce sons. But whereas Keshani gave birth to a son called Asmajas, Sumati bore 60,000 sons. Sagara performed the Ashwamedha Yagya sacrifice to declare his suzerainty over the neighbouring kingdoms. According to the prevalent custom, the sacrificial horse was let loose and allowed to wander into the neighbouring kingdoms. If the horse was caught, a battle ensued and the outcome decided the winner. The 60,000 sons of Sagara were following the horse when they saw him enter a cavern where sage Kapil Muni was meditating. Not seeing the horse in the cavern, they presumed that Kapila had captured it. They did not kill Kapil Muni as he was a sage but they started disturbing his meditations. Annoyed at being disturbed, Kapil Muni with a curse burnt the 60,000 sons of Sagara. 

Time passed and later Bhagiratha, the great grandson of Sagara, chanced to come across the bones of his dead ancestors. He wanted to perform the shraddha of his ancestors but there was no water available for the ceremony. Agastya having drunk all the waters of the ocean, the country was passing through a severe drought. Bhagiratha prayed to Brahma, the Creator, to end the drought. Brahma asked him to pray to Vishnu, the Preserver, to allow the heavenly Ganga, issuing from His big toe, to come down to earth. Vishnu when prayed to by Bhagiratha agreed, but asked him to request Shiva, the third member of the Hindu trinity of Gods, to allow the torrential rain to fall on his head before it came to the earth as the river was very forceful and if she were allowed to come down unchecked, her fall would split the earth. Shiva agreed to take the gigantic weight of the cascading Ganga on the matted hair piled high on his head. This ensnared and delayed the progress of the river which, in meandering through the labyrinth of his hair, lost its force and then gently descended to the Himalayas from whence it flowed to the plains bestowing its waters on the parched earth. And that is why the anthropomorphic image of Ganga is shown in the matted hair of Shiva who is also called Gangadhara. Being born in the Himalayas, Ganga is considered the elder sister of Parvati, who is also a daughter of the Himalayas

Kapil Muni :

Kapil Muni was the son of Kardam Rishi and Daksh's daughter Devahooti. He was Avataar of Vishnu. Kardam Rishi had nine daughters also. After the birth of Kapil, Kardam Muni went to forest for Tap. Later he preached Saankhya Yog to his mother. 

Once he was sitting in Samaadhi in his Aashram, that Raajaa Sagar's 60,000 sons came there in search of their father's Yagya horse. They found it tied with a tree nearby him, so they thought that Kapil Muni had stolen it. They started telling him some bad words. Kapil Muni opened his eyes and all of them were burned to ashes. 

Then Raajaa Sagar sent his grandson Anshumaan in search of his 60,000 sons. He traced his uncles' footsteps and arrived at Kapil Muni's Aashram. He saw a mound of ashes near his Aashram. He understood everything. He greeted him and came to know the fate of his uncles. He asked him as how he could give them Mukti (emancipation). Kapil Muni suggested him to bring Gangaa on Prithvi so that her water can give them Mukti.

How to reach Gangasagar:

Sagar Island is about 80 km south of Kolkata, cut off from the main land by Muriganga river. At present there is no road bridge to connect the island to the main land. The Muriganga river can be crossed by ferry service to reach the Sagar Island. After crossing, Sagar & Ganga meeting point can be reached via private taxis also which are generally charging between INR 450 to INR 700 and it takes about 40 minutes to reach that point.

Transport Ferry at Sagar:

Sagar Island can be approached from either Harwood point or Namkhana jetty. Both the points are linked by Calcutta State Transport Corporation (CSTC) or West Bengal Surface Transport Corporation buses. Distance of Harwood Point is around 80 Km. from Kolkata and Namkhana is 13 Kilometers more. Bus fare from Kolkata (Esplanade) to Namkhana is around Rs.40  (Rs. 60 during Mela). During the Mela busses will end at the ferry crossing in Harwood point (or also called 'Lot 8'), and they will start in Kolkata also from Babughat, Howrah RS and Taratola in South Kolkata.

Both the points Namkhana and Harwood Point can also be reached by train from Sealdah Station. There are direct trains to Kakdwip from Sealdah Station with link trains to Namkhana. Train fare up to Kakdwip is Rs. 18 only. From Kakdwip, Harwood Point is only 5 Km. and Namkhana is 12 Km. by bus or jeep.

During the Mela cycle-rickshaws operate between RS and ferry jetty, price was fixed at 15 Rs per person on a 4 pax rickshaw. Trains tend to be overcrowded and are definitely a challenge during Mela time.

Nagaur Fair

Nagaur Cattle fair

Nagaur Fair -The Jodhpur Nagaur fair or Ramdeoji Cattle fair is infact a cattle fair, the second largest in Rajasthan . Nagaur fair is founded by the great Jodhpur Dynasty king Mr. Umed Singh in honour of Sh. Ramdeoji 56 years back and since then it has been held regularly.  The fair goes on for eight days. Nagaur Fair of Jodhpur, Rajasthan is held every year during the month of Jan-Feb.

It is popularly known as the Cattle fair of Nagaur. This is because the Nagaur Fair is mainly all about trading of animals.

The Nagaur Fair is held in charming Rajput town- Nagaur, located between Jodhpur and Bikaner.

The Nagaur Fair is held in the month of January-February every year and continues for four days starting on Magh Shukla Saptmi. Every year about 70,000 bullocks, camels and horses are bought and sold in this fair.

The Nagaur Fair is an attraction for tourists. It magnetise visitors from all over the world, who come to see the trading of camels, cattle and horses by their owners dressed in colourful and beautiful attire.

The picturesque sight of people dressed in beautiful dresses and participating locals and tourists in sports is worth capturing with camera.

Nagaur district is the land of fairs. They are not only a hub to sale and buy cattles but also show the true spirit of living life. The rural people take on these fairs as big social events; thus participate in these fairs very eagerly with great enthusiasm.

In addition to the cattle things that are of routine use even from needles to nails are available in these events. Fairs witness strong social harmony and are seen as the true expression of rustic rural Rajasthan.

Shopping:
Animals that come for being sold in this fair are magnificently garlanded and decorated with loads of accessories to provide a vibrant look to them by their owners. The owners in colourful turban and long moustaches keeps themselves busy in selling cows, bullocks, oxen, horses and camels and are seen conversing and bargaining with the buyers.

The Nagauri bull is the most attractive buy besides camels, horses, bullocks, buffalos, goat & sheep. Traders from all over the country gather here and participate actively to vie with each other in purchasing high pedigree animals.

The fair provides an opportunity to see real Rajasthan, rural folk in colourful traditional dresses & turbans in a rural ambience.

In addition to exhibition of animals and their trading, the fair is also popular for its Mirchi Bazaar, which is biggest in India. The Mirchi bazaar in Nagaur fair is a place to market red chilly.Wooden items, iron-crafts and camel leather accessories and many other things are also sold here.

Celebrations:
Amid of business activities, the visitors indulge themselves into exciting sports to enjoy riveting activities at the fair. The major sports held at the fair include tug-of-war, camel races, bullock races and cockfights. The jugglers; puppeteers, storytellers and campfire evenings make it a life time experience. The silence of desert is broken by the musical notes of the folk music of region. The scene of sun sinking below the horizon and the sand dunes glittering in the twilight is worth watching.

Pushkar Fair

Also known as Pushkar ka Mela, Pushkar Cattle Fair, is the world's largest camel fair held in the holy town of Pushkar in Rajasthan. Competitions such as the "Matka Phod", "moustache", and "bridal competition" are the main attractions of the Pushkar camel fair which attracts thousands of tourists. A spotlight of one's holiday in India, the festival hosts around 50,000 camels which are sold, decorated, shaved and raced. From a mere 14,000 to a massive 200,000! This is how the population of Pushkar swells during the Pushkar camel festival. 

History & Legends:

Puskar has has the only temple of Lord Brahma in the country. Myth says that Lord Brahma was on his way to search for a suitable place to perform a 'Yagna' (a fire sacrifice) while contemplating, a lotus fell from his hand on the earth and water sprouted from that place. One of them was Pushkar where Lord Brahma performed "Yagna". Worship of Brahma was considered highly important at the end of the first millennium BC. The holy lake has 52 ghats and pilgrim taking a ritual dip in the lake is a common sight. Although a serene town, Pushkar bustles with life during the joyous celebration held on Kartik Purnima. Every year thousands of devotees throng the Pushkar lake around the full moon day of Kartik Purnima in October-November to take a holy dip in the lake. Huge and colourful cattle fair "The Pushkar Fair", is also held during this time. Pushkar cattle fair is well-known for it's camel trading and other attractive activities. 

Cultural Significance:

Umpteen number of traders gather here and and set up shops. These traders sell a lot of products like woolen blankets of Merta, bead necklaces of Nagaur, textiles printed in Ajmer and Jodhpur, brassware of Jodhpur and Jaipur etc. Saddles, ropes, and assorted household items are also on sale. Cultural shows and exhibitions are also organized in this fair to enliven the event. Movies are shown, competitions are arranged, bards and poets recite and sing tales of valour and heroism of bygone days. Animal races and other competitions also add the attraction. 

Why visit the Pushkar Fair?

It is the world's largest Camel Fair.

You’ll visit the only Brahma Temple in the world.

You’ll see the Holy Pushkar Lake with 52 ghats surrounding it.

Pushkar offers around 400 temples to see.

You can participate in numerous cultural activities

Ethnic shopping items from all over the state are on sale.

It’s a rare combination of religious fervour and cultural vibrancy in Rajasthan.

You can interact with tribal folks and understand their culture.