When millions converge at a single point in space and time, they don’t just create history—they bend the very fabric of human experience. Picture this: Three sacred rivers are said to converge at a point where cosmic metaphysics and even mathematics meets faith, where humanity stages its greatest experiment in collective consciousness. At the Triveni Sangam, where the mighty Ma Ganga embraces the sacred Ma Yamuna, and the mystical Ma Saraswati whispers tales of forgotten knowledge, something extraordinary unfolds. But what if I told you that beneath the surface of sacred rituals lies a sophisticated understanding of science? That in the DNA of this ancient gathering, we find ideations on astronomical cycles, fluid dynamics, and mass psychology that would make modern scientists pause in wonder? From the precise calculations of planetary positions that determine the Kumbh dates to the antibacterial properties of the water at the Sangam sthal to the proposed electromagnetic dimensions of the Kumbh —we stand at an interesting crossroads of empirical evidence and spiritual truth. Today, as we witness AI-powered crowd management systems working alongside age-old customs at the Kumbh 2025, we’re not just observing a festival. We’re watching the beautiful marriage of ancient wisdom and cutting-edge technology. Join me on this extraordinary journey where we’ll try to look at the science hidden in the orthopraxy, where we’ll discover how our ancestors might have been the first contributors to fields we now call phages, mathematical astronomy, environmental science, crowd dynamics, and collective behavior studies.

The Maha Kumbh 2025 is seeing 65-70 lakh people daily, with up to 6 crore expected on Jan 29 for the Shahi Snan. On the first day (January 13), approximately 1.65 crore (16.5 million) devotees gathered, with numbers rising to 3.5 crore (35 million) on January 14. Organized once every 144 years, this year’s Mahakumbh Mela not only has the customary temporary city set up at Prayagraj, which includes everything from makeshift roads to thousands of tents, medical camps, and even makeshift marketplaces, but also advanced technological advances. This includes the integration of the temporary tent city on Google Maps, which has ensured that key locations, including ghats, temples, akhadas, and saints’ camps, are mapped for real-time guidance, making iconic spots like the Sangam easily accessible during the Mahakumbh. AI-equipped trash vans are being deployed to detect garbage, even as 1.5 lakh metric ton of waste is expected to be generated during the mega-event. The UP government is also integrating AI and advanced technology for a secure and seamless Maha Kumbh Mela experience, with innovations including underwater drones for 24/7 surveillance, tethered drones for crowd monitoring, a seven-tier security system, and 2,700 CCTV cameras, including 328 AI-enabled ones. The Kumbh Sah’AI’yak chatbot and app, developed by the Prayagraj Mela Authority and UPDESCO, provide multilingual real-time event updates, GPS-enabled maps, SOS features, and cultural insights to enhance the 2025 Maha Kumbh experience for millions of pilgrims. There are also 360° Virtual Reality (VR) stalls that have been set up. Inspired by Kumbh 2019, ten stalls facilitating the pilgrims with this experience were specially set up at prime locations in the Kumbh Mela area. These stalls will be showing videos of major events such as Peshwai (Grand procession of Akhadas), auspicious bathing days (snaan), Ganga aarti, and multiple special footage from this grand festival of faith and harmony. Besides this, 2000 illuminated drones are expected to bring to life tales of Prayag Mahatmyam and the Mahakumbh. Remote-controlled life buoys will provide rapid rescue services in emergencies, ensuring the safety of pilgrims near water bodies. 56 cyber warriors will monitor online threats and investigate cybercrime gangs exploiting platforms like Facebook, Instagram, and X. 40 variable messaging displays (VMDs) will raise cyber security awareness in key locations.

In this modern day and age, it is refreshing to see these innovations that bring together technology and tradition. But what if I were to say that Kumbh has, from the very beginning impressive and important nuances of science that has been integral to it?

The Premise of Kumbh

The origins of the Kumbh Mela are steeped in Hindu lore, revolving around the cosmic churning of the ocean (samudra manthan) by the Devas and Asuras. This event produced the kumbh, or pitcher, containing amrita, the elixir of immortality. To safeguard the pitcher from the Asuras, Jayant, the son of Indra, carried it across the heavens. During his journey, four drops of the elixir fell on Earth at Prayagraj, Haridwar, Ujjain, and Nashik, sanctifying these places as sites for the Kumbh Mela. Historically, King Harshavardhan (590–647 CE) popularized a mega-gatherings at Prayagraj, which was documented by the Chinese traveler Hiuen Tsang. There is no extant historical record of a 12-year cycle Kumbh Mela at Prayag before the 19th century. Early sources like the Matsya Purana, Chaitanya Charitamrita, and Tulsidas’ Ramcharitmanas refer to an annual Magh Mela, not a 12-year cycle. Magh Mela is referenced in the Mahabharata and Puranas.

_{Figure 1: Emperor Harshvaradhan in a discourse with Chinese traveller Hiuen Tsang (Painting by Asit Kumar Haldar, Bengal School of Art / Allahabad Museum)}

The Magh Mela is a part of the river festivals called Pushkaram that follow the transition of Jupiter into various zodiac signs. These river festivals –rotate over the year to ghats and temples along the major rivers of India, each revered as a sacred river goddess. According to the Jataka Parijata, a Brahmin named Pushkara was granted the ability to live in water and purify holy rivers after severe penance. At Bṛhaspati’s (Jupiter’s) request, he entered each of the 12 sacred rivers, one-by-one, corresponding to its transitions between zodiac signs. The Magha Mela is mentioned in ancient Tamil anthologies, where it was celebrated as a spiritually auspicious bathing festival during the Tamil month of Tai (January/February), coinciding with the northern month of Magh, featuring water sports, fairs, and community gatherings. In Sikhism, the Magha Mela, known as Maghi, was recognized by Guru Amar Das and commemorates the forty martyrs of the 1705 Muslim-Sikh war, with the largest gathering in Muktsar; Guru Amar Das also established Goindwal Sahib and its baoli for ritual bathing. Adi Shankaracharya is often credited with institutionalizing the festival by the Akhadas – Dharmic monastic orders, whose revered sadhus take part in the ‘Chavni Pravesh’, the royal entry procession, for the Maha Kumbh Mela, towards Sangam in Prayagraj – a sight for the ages, with all its colours, nuances and glory.

Going back to our roots, there are specific passages from the Vedic literature that talk of Kumbh, albeit in a tangential manner. For instance Shloka Kanda 4 Sukta 34 Mantra 7 from the Atharva Veda says

चतुरः कुम्भांश्चतुर्धा ददामि क्षीरेण पूर्णाँ उदकेन दध्ना।
एतास्त्वा धारा उप यन्तु सर्वाः स्वर्गे लोके मधुमत्पिन्वमाना उप त्वा तिष्ठन्तु पुष्करिणीः समन्ताः ॥

which is talking of giving four pots filled with nectar, complete with milk and water. May all these streams flow towards you, and may they remain in the heavenly realms, filled with sweetness, and may the sacred waters stand around you. The words Kumbh and Pushkar here are one of the earliest and most notable associations of the two terms that have been discussed previously through the link of Magh Melas. In Atharva Veda Kanda 19 Sukta 53 Mantra 3,

पूर्णः कुम्भोऽधि काल आहितस्तं वै पश्यामो बहुधा नु सन्तः।
स इमा विश्वा भुवनानि प्रत्यङ्कालं तमाहुः परमे विऽओमन्॥

which talks of how the universe is a full, complete and perfect Kumbh settled on Kala – time, which extends up to the ultimate, supreme transcendent heavens. An important part of Kumbh is the diversity of thought inherent in its composition. The Kumbh Mela is a rare occasion when sadhus from diverse sects and akharas (monastic orders) like Naga Sadhus, Dashanami Sanyasis, Ramanandi Sadhus, Nirmala Sadhus and Parivrajakas assemble, showcasing unique rituals, practices, and philosophies. Many Akharas bring ancient manuscripts and rare texts to the Kumbh Mela, offering insights into spiritual and philosophical knowledge that are otherwise inaccessible. The reason for this diversity to be present, even with disparate philosophical traditions is due to a rigorous premise underlying the event: the science of the celestial bodies.

The Kumbh Mela’s timing is intricately linked to astronomical phenomena, particularly the movement of Jupiter (Brihaspati) into specific zodiac signs. This underscores the profound synthesis of astronomy (jyotisha) and mathematics (ganita) in ancient Indian traditions. The Vedanga Jyotisha, a foundational text, highlights methods for disparate astronomical applications, such as the calculation of celestial alignments or eclipses. Jyotiṣa refers to the Vedanga relating to calendrics, which help define the astronomical math and observation necessary to ascertain the proper time for certain Vedic rituals. Astrology, as practiced today, was not quite a major part of the Vedic literature. Divination was not a fundamental part of Vedic culture, even for matchmaking. Since Vedāṅga Jyotiṣa is astronomical, by definition, it has been the foundation upon which divinatory astrology has been based. But it is not premised on the same. The Surya Siddhanta employs intricate mathematical techniques to determine planetary positions based on observational data. It introduces concepts such as sine functions and provides algorithms for calculating distances between celestial bodies, showcasing an advanced understanding of trigonometry long before its formal introduction in Europe. The cosmos was perceived as an ordered system governed by mathematical principles. Padma Vibhushan Prof. Jayant Narlikar posited that Indians had a strong tradition of astronomy but the concept of astrology as practiced today was not a part of ancient Indian science. He believed it came with Alexander the Great’s invasion. It is quite amusing to see lines like “…the knowledge of the Roman/Western zodiac signs—one of the important factors behind the festival—was unknown to the Vedic people. India became familiar with the Western zodiac only around the beginning of the Christian era…”, as mentioned in an article by D. P. Dubey on Sahapedia. India had an age-old tradition of astronomy. Aryabhata introduced the concept of Earth’s axial rotation to explain the apparent daily motion of the stars, stating that the Earth completes one rotation in 23 hours 56 minutes 4.1 seconds, but did not propose a heliocentric model where planets orbit the Sun. This was remarkably accurate compared to modern measurements (23h 56m 4.09s). Aryabhata used a time cycle called “yuga” of 43,20,000 years. He calculated Earth would rotate 1,58,22,37,500 times in one yuga. This large time scale allowed for more precise calculations by avoiding fractions. The number 43,20,000 was particularly useful as it was divisible by many common astronomical numbers. A more heliocentric-like model in Indian astronomy emerged much later with Nilakantha Somayaji in the 15th century. Nilakantha suggested that planets like Mercury and Venus orbit the Sun, which in turn orbits the Earth—a system somewhat similar to the later Tychonic model.

_{Figure 2: Folio of Yavanajataka, translated from Greek to Sanskrit in the 2nd century CE, and later versified by Sphujidhvaja}

In fact, if we look at the sky-charts for Jupiter and the Sun, as available publicly on The Sky Live or other such facilities, we see that they are in front of Taurus and Capricorn constellations, coinciding with the Vrishabh and Makar Rashi, respectively. This is because the sidereal zodiac that is followed in Bharat is more aligned with the astronomical data, as opposed to the tropical zodiac followed by the West. It is interesting to note that, going by the Pushkaram tradition, Kumbh is celebrated in the four locations based on four configurations: when Jupiter is in Taurus and Sun in Capricorn, we have it in Prayagraj; when Jupiter is in Aquarius and Sun in Aries, we have it in Haridwar; when Jupiter is in Leo and Sun is in Aries, we have it in Ujjain; when both Jupiter and Sun are in Leo, we have it in Nashik. What is fascinating is that Aquarius is called Kumbh rashi, and this hints at the fact that the original Kumbh celebration was held at Haridwar. Now, while Western astrology is often seen as pseudoscientific due to its lack of empirical support, Indian astrology (Jyotiṣa) is grounded in a rich cultural and philosophical context, incorporating astronomical observations that lend it a different level of legitimacy. Sidereal Jyotiṣa calculates zodiac signs based on the observable sky, accounting for Earth’s axial precession using ayanamsas (corrective systems). Tropical astrology, as followed elsewhere, defines zodiac signs starting from 0° Aries at the March equinox, based on the Northern Hemisphere’s seasonal cycle, ignoring axial precession. The sidereal and tropical zodiacs, which were aligned 2,000 years ago, have drifted apart due to Earth’s axial precession. As of 2020, sidereal signs (e.g., Sri Yukteswar ayanamsa) lag about 23° behind tropical signs, altering the sun sign dates for individuals. Sidereal astrology sometimes uses unequal divisions of the ecliptic based on actual constellation sizes and includes constellations beyond the traditional 12-zodiac framework. In contrast, tropical astrology divides the ecliptic into twelve equal 30° sections. The Lahiri ayanamsa is the most widely used in Hindu astrology (Vedic astrology), while the Fagan-Bradley ayanamsa is prominent in Western sidereal astrology. These systems ensure alignment between astrological signs and their corresponding constellations. The moon also has a pivotal role to play, when we talk of the Kumbh mela. The lunar calendar plays an important role in determining the important days of the Kumbh Mela. For instance, this year, there would be Shahi Snan on 13 January, when the Mahakumbh Mela began, coincided with the Paush Purnima, 29 January would be Paush Amavasya, 12 February would be Maghi Purnima.

_{Figure 3: Nilakantha Somaiyaji’s Tantrasangraha}

A natural question that comes to mind is: how do these celestial bodies affect us?

A ubiquitous phenomenon where we see that is with tides. The waters on the Earth are pulled by the gravitational pull of bodies like the moon and the Sun, and this causes high tides and low tides. When the moon and Sun are aligned with the Earth in a collinear manner, we have spring tides; when they are orthogonal to each other, we have neap tides. The Earth actually has solid tides, not just ocean tides. The ground beneath our feet rises and falls by about 30 centimeters twice daily due to the Moon’s gravitational pull. This is called the “body tide” or “solid Earth tide.” Lake Superior, despite being landlocked, experiences small but measurable tides of about 5 centimeters. However, these are often masked by larger water level changes caused by wind and atmospheric pressure. The same goes for the Chilka lake in India, which sees tidal effects. But there is another place in India that has had historical significance when it comes to tides. The Gulf of Khambhat (formerly Gulf of Cambay) in Gujarat has some of the most extreme tidal variations in India. The tidal range here can reach up to 11 meters during spring tides, making it one of the highest tidal ranges in India and significantly impacting local fishing and port operations. The Lothal port is an ancient Indian tidal dockyard that shows the knowledge of hydrography and maritime engineering by the people of the Sindhu-Saraswati civilization. Whether the correlation of the tides with the movement of the celestial bodies was known is still not proven conclusively. Ships were sluiced into the dock through a river estuary flooded by an inlet-channel at high-tide from the Gulf of Khambat.

_{Figure 4: Lothal Dock showing the southern embankment with two corners and the gap in the embankment shows the spillway. (Credit: N. K. Pannikar)}

This was a real marvel of engineering by ancient Indians, as studied by Panikkar and Srinivasan, who also highlighted that specific verses of the Samaveda Samhitas, Yajurveda Samhitas, Vaajasaneyi Samhita, Satapatha Brahmana and Maitraayani Upanishad refer to the correlation of lunar influence and tides. Some of these references, however, seem to be more related with the orthopraxy related to Soma-rasa instead of the moon. In Sarga 55 of the Balakanda of the Ramayana,

विवर्धमानो वीर्येण समुद्र इव पर्वणि।
हतमेव तदा मेने वसिष्ठमृषिसत्तमम्।।

which says that like the sea during the full moon, with his increased power (blessed with the invincible strength of the weapons) Viswamitra thought the foremost of ascetics Vasishta was (already) slain. To give some context to this, in the Balakanda of the Ramayana, Vishwamitra, blinded by arrogance and newly acquired divine weapons, mistakenly believes he has defeated the great sage Vasishta, likened to the overwhelming sea during a full moon. Ultimately, even the Brahmastra—the most powerful weapon—failed against Vasishta’s spiritual might, leading Vishwamitra to realize that physical strength could not triumph over spiritual wisdom. This began the journey that led to his realization and transformation into a Brahmarshi. In Jātaka 466, Book 12: Dvādasa-nipāta, The Jātaka, as translated from the Pāli by W.H.D Rouse under the editorship of Professor E. B. Cowell, published in 1969 for the Pāli Text Society, we have the verses

“In thrice five days the moon will rise to view:
Then from the sea a mighty flood is due
This mighty island to o’erwhelm: then haste,
Elsewhere take shelter, that it hurt not you.

[…] this is the dark fortnight: now our gathering is broken up. Well, on the fifteenth day from now, at the first of the full moon, at the time of the moon’s rising, we will bring up the sea and make an end of them all.”

There is a clear understanding of the ebb and flow of waters corresponding to lunar phases. In verses 90-92, Chapter 4, Book 2 of the Vishnu Purana,

स्थालीस्थमग्निसंयोगादुद्रेकि सलिलं यथा।
तथेन्दुवृद्धौ सलिलमम्भोघौ मुनिसत्तम।।
अन्यूनानतिरिक्ताश्च वर्घन्त्यापो ह्वसन्ति च।
उदयास्तमनेष्विन्दोः पक्षयोः शुल्ककृष्णयोः।।
दशोत्तराणि पञ्चैव ह्याङ्गुलानां शतानि वै।
अपां वृद्धिक्षयौ दृष्टो सामुद्रीणां महामुने।।

which talks of how like water in a cauldron, which, in consequence of its combination with heat, expands, so the waters of the ocean swell with the increase of the moon; that the waters, although really neither more nor less, dilate or contract as the moon increases or wanes in the light and dark fortnights. It is interesting to see the understanding of ancient Indians about hydrodynamics and thermodynamics along with tides. In Shloka 27, Sarga 16 of the Raghuvaṃśa,

तेनातपत्रामलमण्डलेन प्रस्थापितः पूर्वनिवासभूमिं।
बभौ बलौघः शशिनोदितेन वेलां उदन्वानिव नीयमानः।।

which talks of how an army, dispatched under the pure white umbrella (royal insignia), moving towards its former dwelling place, appears like an ocean being drawn towards the shore by the risen moon.

But a natural follow-up is: how can celestial bodies impact human beings directly?

Since the mid 20th century, there have been attempts to see if solar and geomagnetic activity affect human health, and these have yielded contradictory results. Initially, in the US, a study into the relationship between the geomagnetic index and mortality from coronary heart disease and stroke found no meaningful correlations. Alexander Tchizhevsky, often regarded as the pioneer of modern heliobiology, proposed in 1976 that periods of heightened geomagnetic activity are linked to an increased occurrence of various health conditions. His findings suggested that conditions such as myocardial infarction (MI), characterized by the death of cardiac muscle tissue due to oxygen deprivation, and certain mental health disorders tend to become more prevalent during these geomagnetic disturbances. Lipa et al. (1976) found no link between geomagnetic activity and heart disease or strokes in the U.S., while Malin and Srivastava (1979) observed a strong correlation in India, attributing the difference to lower artificial magnetic interference and delayed health effects of geomagnetic disturbances. Breus et al. (1989) conducted a groundbreaking study analyzing over 6.3 million ambulance diagnoses in Moscow during high solar activity (1979–1981). Their findings, validated using various methods, confirmed the impact of magnetic storms on 85,819 myocardial infarction cases, bolstering heliobiology as a credible field. Recent studies have indicated that geomagnetic disturbances significantly affect individuals residing within the auroral belt, which is the trace of another way in which celestial bodies, specifically the Sun, affects the physics of and on Earth. A particular group identified as Aurora Disturbance Sensitive People (ADSP) has been found to exhibit heightened sensitivity to fluctuations in geomagnetic activity, as measured through Heart Rate Variability (HRV) assessments. Research by Chernouss et al. (2001) categorizes ADSP into two distinct groups based on their physiological responses to geomagnetic changes. The first group, termed sympathetic responders, shows an increase in stress levels as geomagnetic disturbances intensify, particularly reflected in the K-index, which measures geomagnetic activity. Conversely, the second group, known as parasympathetic responders, experiences a slight decrease in stress with rising K-index values. This differentiation suggests that sympathetic responders may possess a greater capacity to adapt to stress compared to their parasympathetic counterparts. Understanding these responses not only sheds light on the human body’s interaction with geomagnetic phenomena but also raises intriguing questions about the broader implications for health and well-being in regions affected by such disturbances.

A significant study in the field of cardiovascular health and geomagnetic activity was the Stoupel-Martfel-Rotenberg Study, which examined data over a span of 1185 consecutive days from January 1990 to March 1993. This research included all patients admitted to a major university hospital for either stroke (cerebrovascular accident) or paroxysmal atrial fibrillation, involving a total of 977 stroke patients and 653 patients with atrial fibrillation. The findings revealed a strong negative correlation between daily occurrences of paroxysmal atrial fibrillation and levels of geomagnetic activity, with a correlation coefficient of r = −0.976 and a significance level of P = 0.02. Notably, the number of daily admissions for paroxysmal atrial fibrillation was significantly higher on days classified as geomagnetically quiet (I°) compared to stormy days (IV°), with a p-value of less than 0.004. The study categorized geomagnetic conditions into four levels: quiet (I°), unsettled (II°), active (III°), and stormy (IV°). Similarly, stroke admissions exhibited a highly significant negative correlation with increasing geomagnetic activity, but this trend was particularly pronounced in males aged 65 years or younger, showing a correlation coefficient of r = −0.99 with a significance level of P = 0.0008. These results underscore the potential impact of geomagnetic conditions on cardiovascular events, particularly in vulnerable populations. Several scientific studies have explored the correlation between geomagnetic disturbances and human health, particularly focusing on cardiovascular conditions. One notable study conducted by Gurfinkel et al. (1995) in Moscow monitored 80 patients with ischemic heart disease (IHD) over a period of three weeks. The research revealed that 71.5% of patients who experienced acute myocardial infarction (AMI) showed significant changes in capillary blood flow during geomagnetic storms, including perivascular edema and red blood cell aggregation. Another investigation by Ghione et al. (1998) in Italy involved 447 untreated outpatients and examined the relationship between blood pressure and geomagnetic activity as measured by the K-sum index. The findings indicated a positive correlation between geomagnetic activity and daytime blood pressure levels, with disturbances leading to consistently higher blood pressure values during the day, although no correlation was found for nighttime measurements. In a further study by Gavryuseva et al. (2002) in Naples, researchers assessed 30 individuals to investigate the effects of solar activity and geomagnetic indices on human conductivity and blood pressure. They found a moderate correlation between conductivity and geomagnetic indices, with blood pressure showing positive correlations with solar phenomena such as sunspot area. The impact of solar activity on cardiovascular health was also examined in a study by Watanabe et al. (2001) in Tokyo, which monitored one healthy individual over 11 years. This study identified an inverse relationship between solar activity and heart rate variability (HRV), suggesting that fluctuations in solar cycles could influence cardiovascular function. Additionally, research by Cornélissen et al. (2002) in Minnesota highlighted a 5% increase in myocardial infarction mortality during peak solar activity years, along with a correlation between heart rate and sunspot numbers during specific phases of the solar cycle. These studies collectively underscore the potential effects of geomagnetic disturbances and solar activity on cardiovascular health, indicating that variations in these environmental factors may correlate with increased risks for conditions such as myocardial infarction and other cardiovascular events.

There are specific key challenges in understanding the mechanisms behind the biological effects of Extremely Low Frequency (ELF, 3 Hz–3 kHz) non-ionizing electromagnetic fields (EMFs). Firstly, the biological effects appear under conditions where the energy transfer from the electromagnetic fields to the biological system is much lower than what is typically required for classical physical or physiochemical interactions. Secondly, these effects are observed within a specific and limited range of frequencies or modulations, predominantly in the ELF spectrum, commonly referred to as frequency or modulation windows. Rather than following traditional dose-response relationships, the effects manifest across multiple intensity or dose ranges, often termed intensity windows. But there is a pre-eminent way that has been proposed to describe how the solar activities can affect human beings directly. Electromagnetic resonances in the Earth-ionosphere cavity, known as Schumann Resonances, are excited by global lightning activity and occur in the ELF band (5–60 Hz). The fundamental mode frequency is predicted to be approximately 10.6 Hz, with higher harmonics at 18.4, 26.0, 33.5, and 41.1 Hz, though actual observed frequencies are reduced by ~40% due to damping. The first experimental confirmation of Schumann Resonances was achieved through ELF noise spectral analysis by Balser and Wagner (1960), who observed maxima near 7.8, 14.2, 19.6, 25.9, and 32 Hz, corresponding to the first five modes of the resonance formula. The average frequency of minimum power circulating in the Earth-ionosphere cavity (~10.5 Hz) aligns with the dominant human brain-wave rhythm, suggesting potential interactions with human health and behavior. Ionospheric disturbances, such as those caused by Solar Proton Events (SPEs) or solar X-ray bursts, influence Schumann Resonance frequencies. SPEs decrease the first mode frequency by ~0.15 Hz, while intense solar X-ray bursts can increase frequency and reduce resonance bandwidth by ~0.2 Hz. Changes in Schumann Resonance due to solar-induced ionospheric disturbances are overlaid on natural diurnal variations caused by solar heating and ionization on the Earth’s dayside.

_{Figure 5: Soundscape for Schumann Resonance readings. (Credit: Schumann Recap)}

There are certain other mechanisms proposed for the effect of solar and geomagnetic activities on human health. Lednev (1991) proposed that ELF electromagnetic fields affect ions weakly bound within proteins like calmodulin, in what was called as parametric resonance. This interaction alters the binding state of ions such as Ca²⁺, potentially influencing enzyme-regulated physiological processes. ELF electromagnetic fields could theoretically couple to protein-bound ions, causing bond distortions. However, the required field strength (0.1 mT) exceeds typical geomagnetic fluctuations, making this mechanism unlikely for natural field interactions. Charged nuclei with spin can couple with magnetic fields, with ELF-range precession frequencies at geomagnetic flux densities. However, the physiological relevance is questionable due to the low abundance of relevant isotopes and weak field strengths compared to NMR imaging systems. ELF magnetic fields may influence free-radical reactions by altering triplet-to-singlet transitions, potentially modulating biochemical processes. This requires specific field strengths and conditions that are not commonly present in natural environments. Static magnetic fields (~1 mT) have been shown to affect free-radical reactions in vitro. Combined static and alternating ELF fields could hypothetically influence free-radical processes under specific conditions near critical flux densities. The inability of any single proposed mechanism to fully explain the observed effects of ELF electromagnetic fields suggests the potential for multiple interacting mechanisms or the need to explore additional biophysical models. it is unlikely that natural ELF electric and magnetic fields can directly cause health problems in humans. The field strengths involved are too small and biological fluids too dense at atmospheric pressure for phenomena such as cyclotron resonance to occur. Therefore, the Schumann resonance method has the most support, as it stands. The Sun is posited to, therefore, impact human health. Having said that, the effects attributed to Jupiter for the Kumbh Mela cannot be provided a scientific explanation yet, due to lack of scientific research on this side. Being a matter of faith, we can annotate its significance primarily to timekeeping and referencing, as it stands, even as the gravitational effects of Jupiter on Earth are not insignificant. We must be very careful in attributing (or not) any astrological aspects to Jupiter, even as western astrology is being widely opposed by evidence from scientific works. A large-scale study, undertaken by Hartmann-Reuter-Nyborg, of over 15,000 participants found no evidence linking date of birth to individual differences in personality or general intelligence. Additionally, no support was found for associations between Sun Signs in astrology and these traits. Another oft-cited work by Shawn Carlson showed how western astrologers failed to perform better than what chance would do, in a double-blind test.

Hankin, Gangajal and Confluence Hydrodynamic Zones

Having looked at the astronomical and heliobiological aspects of the Mahakumbh, you may ask: What about the physiological effects of Snan in the holy waters at the Sangam, during Kumbh? I would begin this by opposing the false narrative that just bathing at Sangam during Kumbh leads to a critical over-load on the river system. This claim is similar to the one that Diwali has led to the AQI reaching the values it has, during and after Diwali, whereas the contribution of stubble-burning is many times over, as felt across North India and even Pakistan!

In a study on the water quality parameters during Kumbh 2019 of Ma Ganga at Prayagraj, undertaken by Kalpana Srivastava et al, it was found that mass bathing of about 200 million people in the Ganga initially caused a slight increase in pollution, but the river quickly stabilized due to its self-purification processes. The cessation of industrial and domestic effluents, along with continuous upstream water release, maintained sufficient flow, supporting healthy ecosystems. This demonstrates that continuous river flow can mitigate the ecological impacts of activities like mass bathing.

What is even more interesting is a particular strain of research that deals with the very waters of Ma Ganga, undertaken by a bacteriologist named Hankins at the turn of the twentieth century. He described the putative actions of the bacteriophage (literally, bacteria-devouring viruses), reporting an ‘antiseptic substance present in the waters of the Ganges and Jamuna rivers’. Bacteriological examination of these sacred river waters showed that there were very few microbes when compared to the major European rivers.

Hankin’s observations have been regarded by some as the earliest descriptions of bacteriophage activity, nearly 50 years before their discovery and contested elaborations between 1915-1917 as bacterial viruses by Frederick Twort and Félix d’Herelle. Commenting on the waters of Ma Ganga, at times derisive and at times admiring, Mark Twain, during that period, had said,

“In certain ways, the foul and derided Ganges water is the most puissant purifier in the world! For ages and ages the Hindoos have had absolute faith that the water of the Ganges was utterly pure, could not be defiled by any contact whatsoever, and infallibly made pure and clean whatsoever touched it. They still believe it, and that is why they bathe in it and drink it, caring nothing for its seeming filthiness and the floating corpses. The Hindoos have been laughed at, these many generations, but the laughter will need to modify itself a little from now on. How did they find out the water’s secret in those ancient ages? Had they germ scientists then? We do not know”

Hankins work was so path-breaking that even one of his fiercest critics Stephen Abadon had said,

“a very phage-like specificity where the Ganges river water was not active against certain V. cholera strains, whereas the Jumna [or Yamuna] river was. Similarly, the Jumna river was not active against ‘typhoid bacillus’. This specificity particularly can be a phage property […] while Hankin clearly appears to have discovered a bactericidal property associated within Indian river water, Hankin’s experiments seem to be inconsistent with that property being due to the presence of phages. Notwithstanding this skepticism, we are unable to identify an alternative hypothesis other than to speculate that some volatile bactericidal chemical agent, active against some bacterial strains but not others, must have been present in the waters Hankin tested”

Abadon raises question about the methodological aspects of Hankin’s work but does not quite discount the bacteriophage property. The investigation undertaken by Dwivedi et al into the water quality of the Ganga River during Kumbh 2013 revealed some deterioration in physico-chemical parameters, which correlated with the influx of large crowds participating in ritual bathing. However, the study identified a stable core microbial community consisting of 40 bacterial species across 27 genera in the river. Interestingly, while the overall bacterial diversity surged to 112 species from 43 genera during the Maha Kumbh, the total microbial population remained relatively unchanged. This core diversity persisted in samples collected both before and after the Kumbh events.The findings suggest that certain factors, including the presence of bacteriophages and unique physico-chemical characteristics—such as elevated pH and alkalinity—may play a role in inhibiting pathogen growth in the Ganga. Notably, specific bacterial species like Bacillus cereus, B. thuringiensis, and B. subtilis were detected, which are known for their ability to convert hexavalent chromium (CrVI) to trivalent chromium (CrIII). This characteristic positions these native microbes as potential agents for bioremediation of chromium-laden effluents from tanneries, thereby reducing CrVI toxicity in Ganga water. Ultimately, this approach could transform CrIII-containing water into a resource beneficial for human health.

Beyond and besides the properties of Ma Ganga, there have been scientific studies relating to the waters of confluence of disparate streams. River confluences, as critical zones within river networks, create Confluence Hydrodynamic Zones (CHZs) characterized by sharp shifts in flow dynamics and unique biogeochemical processes. A study on nitrogen dynamics in a river network with multiple confluences combined molecular biological tools, gene-centric modeling, and SourceTracker analysis to investigate microbial-driven nitrogen transformation in CHZs and Normal Hydrodynamic Zones (NHZs). In the study by Hui et al, CHZs were identified as hotspots for nitrogen removal, with significantly higher rates of N₂ production compared to NHZs (p < 0.05), facilitated by enriched microbial species like Terrimonas and Sphingobacterium involved in nitrate and nitrite reduction. Microbial communities and nitrogen removal processes in CHZs were shown to persist downstream, with their influence on lower reaches determined by confluence characteristics, such as the flow ratio between tributaries and the main stream. Higher discharge ratios at confluences expanded the downstream influence of CHZ microbial communities, highlighting the potential to manage confluence design to improve river network ecological health. Although general microbial community composition did not differ significantly between CHZs and NHZs, LEfSe analysis revealed CHZ-enriched taxa specifically associated with nitrogen transformation processes.

Consciousness and Crowd Control

The Kumbh Mela serves as a profound illustration of the self-organizational capabilities and crowd management strategies inherent within Hindu society. Over the centuries, this event has evolved into one of the largest religious gatherings in the world, drawing millions of pilgrims to sacred sites. Central to this organization are the akhara groups, which comprise warrior ascetics who have historically played a crucial role in ensuring the smooth conduct of the festival. These akharas are not merely religious entities; they serve as vital facilitators of crowd management, providing logistical support and security, while also organizing bathing sequences and mediating disputes among the millions of pilgrims who converge at these sacred sites. Historical accounts indicate that during large-scale gatherings, particularly in the 18th century, these akharas were instrumental in maintaining order amidst conflicts over ritual primacy, showcasing their significance in the socio-religious fabric of Hinduism. The akharas’ influence became particularly pronounced during times of conflict, where their structured approach helped maintain order amidst large crowds. For instance, historical records indicate that disputes over ritual primacy often led to violent clashes among different akhara factions during the 17th and 18th centuries. In response to these challenges, a governing body known as the Akhil Bharatiya Akhara Parishad (ABAP) was established to standardize rituals and resolve conflicts, thereby enhancing coordination among the akharas. This institutional framework has allowed for a more organized approach to managing the influx of devotees while preserving the sanctity of the rituals involved in the Kumbh Mela. Today, as millions gather for this sacred event, the akharas continue to uphold their legacy by leading processions and ensuring that traditions are honoured, showcasing a remarkable blend of spirituality and community organization that has endured through centuries.

The self-organization observed during the Kumbh Mela resonates deeply with the Dharmic premise of consciousness, which emphasizes interconnectedness and collective responsibility. In Hindu philosophy, consciousness is viewed as an integral aspect of existence that transcends individual identity, aligning with the idea that every participant at the Kumbh Mela contributes to a larger spiritual experience. This collective consciousness fosters a sense of unity among diverse groups of people, allowing them to work together harmoniously for a common purpose. The akharas exemplify this concept by embodying principles of cooperation and mutual respect while managing vast crowds, reinforcing the notion that individual actions contribute to a greater communal well-being. Hindu society’s remarkable resilience is further highlighted by its ability to adapt and thrive amidst various challenges throughout history. From natural disasters to socio-political upheavals, the Kumbh Mela has persisted as a symbol of faith and community strength. The self-organizational dynamics within Hindu society not only facilitate effective crowd management but also reflect an enduring commitment to preserving cultural heritage and spiritual practices. This resilience is rooted in an understanding of Dharma, of righteous duty, which encourages individuals to act in ways that benefit both themselves and their communities. As such, the Kumbh Mela stands as a testament to how Hindu society continues to navigate complexities while fostering a sense of belonging and shared purpose among its members.

In Conclusion: A Confluence of Science, Spirituality, and Sustainability

The Kumbh Mela is more than just a religious gathering; it is a microcosm of India’s holistic worldview, where spirituality, science, and ecology converge. As we have explored, the event’s organization reflects the remarkable self-management capabilities of Hindu society, exemplified by the vital role of akharas in crowd control and logistical support. This ancient tradition has adapted over centuries, integrating modern technologies to enhance the experience while preserving its rich cultural heritage. The ongoing innovations at the Kumbh Mela, such as AI-driven crowd management and real-time navigation tools, illustrate how traditional practices can harmoniously coexist with contemporary advancements, ensuring the safety and comfort of millions of pilgrims. Moreover, the Kumbh Mela embodies a unique expression of collective consciousness rooted in the Dharmic premise that emphasizes interconnectedness among individuals. This gathering transcends mere ritualistic practice; it fosters a sense of unity and shared purpose that resonates deeply within the fabric of Hindu society. As participants come together from diverse backgrounds and beliefs, they contribute to a larger narrative that celebrates spiritual diversity while reinforcing communal bonds. The resilience demonstrated by Hindu society through various historical challenges further underscores its ability to adapt and thrive, ensuring that age-old traditions continue to inspire future generations. As Prayagraj prepares for the Mahakumbh 2025, this timeless tradition stands as a beacon of India’s resilience and innovation, harmonizing ancient wisdom with contemporary advancements. The festival serves as a reminder of the intricate connections between nature, human health, and the cosmos, inviting both spiritual seekers and scientific minds to explore its depths. Its mythological origins and astronomical significance offer valuable lessons on achieving harmony between human activity and cosmic rhythms, making it a profound experience for all who participate. Ultimately, the Kumbh Mela symbolizes humanity’s enduring quest for purification, knowledge, and transcendence. It invites us to reflect on our shared values and collective responsibilities while celebrating the rich tapestry of cultural heritage that defines our existence. As we look toward future gatherings, we are reminded that this extraordinary event is not just about individual faith but also about the communal spirit that binds us all together in our pursuit of higher consciousness and understanding.

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