Every year between January 14 and 16, Joydev Kenduli – 13 kilometres from Illambazar in Bengal’s Birbhum district and a small village situated at the banks of Ajay river – receives people from across the state and beyond. The occasion is the Joydev Mela named after 12th century poet-saint who wrote the Gita Govinda in Sanskrit. Though there is some uncertainty in academic circles about the exact origins of Joydev – also spelled Jayadev, according to north Indian pronunciation – but locals people believe that he was born, lived and wrote the Gita Govinda at Joydev Kenduli. Makar Sankranti, usually celebrated on January 15, also happens to be Joydev’s birth anniversary. Locals like to recount a story that on this day, Joydev went to bathe in the Ajay river. He was struggling with the last two verses of the Gita Govinda. When he returned home and asked his wife to serve him food, she responded with surprise. “You said you finished the last two verses of the poem after returning from your bath and ate the food I served you. Why are you asking for food again,” she asked. Joydev realised that it was the Hindu deity Krishna who had finished the verses for him. This particular lore also assures Joydev Kenduli of its sacred geography. It is also interesting to note that the harvest festival celebrated across cultures in India coincides with the Joydev Mela. The old temple of Radha Madhav is at the centre of the village. Locals believe that Joydev himself worshiped Radha Madhav at this temple, making this place a pilgrimage site for Bengal Vaishnavism and followers of the Bhakti tradition. People also strongly believe that they will be freed from their sins if they take a dip in the Ajay river on the 15th of January before noon. However, for the past few years the water flow in the Ajay has been weak. Thus water from the Mayurakshi river, stored in the Tilpara reservoir, is released two days before the festival.Various shops sell agricultural tools, along with kitchen and household items. It is also strongly believed that one needs to buy bananas while returning home from the Mela! One can also sight political flags of various parties at the fair grounds.However, one of the main noticeable aspects of the area is that there are 50 permanent ashrams housing various gurus (popularly called ‘maharaja’), living and dead. More than 280 makeshift akharas sprout during the three days of the Mela. Here, all night, bhajans, katha pravachans and Baul performances take place. Devotees reach the area in large numbers for these shows.Devotees at the Joydev Kenduli Mela. Photo: By arrangement.Many of ashrams and akharas hire religious preachers and performers who are specialised in the Rasa Leela, to entertain the devotees that choose to spend the night. The religious performers often come in groups. Every akhara is fitted with loudspeakers and colourful posters to advertise the preachers who will perform. It is very common to find women preachers and performers in lead roles. Many performers are from communities in the Scheduled Castes and the Other Backward Classes. Often, when preachers perform, the devotees often stand up to dance and chant slogans in praise of the gods. Thus, they become one with the performance. The tradition of families in Bengal associating themselves with a guru and guruma is popular. Sometimes the members of the family also have the liberty to choose from different gurus. The guru acts as a spiritual guide and it is as tribute to them that the songs are primarily sung. A mix of traditionsIt is common knowledge that Shakti (female worship) and tantric traditions are prevalent in the eastern states of India, especially in Bengal. A close look at the Charyapada (a collection of mystical poems from the 8-12th century) tells us that there was an intermix of Buddhism (particularly Vajrayana Buddhism) and female goddess worship. The 12 century also happens to be the period when Buddhism was on the decline in Indian sub-continent. In the 12th century, Joydev, and in the 15th century, Chaitanya Mahaprabhu became pioneering figures who contributed to the rise of Bengal Vaishnavism. Myths and stories of Krishna interacting with these two devotees keep their legacy alive. Radha, too, has been a central figure in this Bhakti tradition and the figure preaches that with absolute love and devotion one can reach Krishna, a form of the supreme being, Vishnu. These philosophies, rituals, and methods of reaching out to god in Bengal Vaishnavism are unique and in contrast to organised religion.Birbhum district where Joydev Mela is held, is considered Baul Desh or country of the Bauls. Bauls are mystics who live lives of ascetics and preach humanity, minimalism and living with the nature. Bauls, in their music, often evoke the traditions of Vaishnavism, Sufism and Buddhism. There are many Bauls who also practice Islam as their religion. Joydev Mela is also popularly known as Baul Mela and various religious traditions amalgamate there to make the Mela thriving, interesting and inclusive. Academics may classify these traditions as different from each other, but for those visiting Joydev Mela all the traditions are one in giving hope. The mix of various religious traditions mirrors the religious plurality that has historically been present in India and gives a definition of the religious assimilation, appropriation and integration of one tradition with the other.Sipoy Sarveswar and M.P. Terence Samuel teach anthropology, philosophy and comparative religion at Visva-Bharati, Shantiniketan. The authors acknowledge the assistance provided by their students Sourav Garain (and his family), Binoy Das, and Sheikh Nijamatulla.
