The first ghat I come across in Varanasi is the Manikarnika, or 'burning ghat'. Photography is strictly prohibited, so I will try to explain it as best I can. Before I reach the ghat I walk through piles of wood stacked so high and deep they make alley ways all of their own. Naively this gives me no idea of what I am about to come across, until I see smoke rising and people start saying 'burning ghats, burning ghats, no pictures'. I put away my camera just as I start descending the steps leading down to the river.
Between the river and the steps on which I am standing there are three different levels. Two are platforms of compacted earth about ten meters by five. The bottom step of the flight I am on is level with the top platform - the third platform is level with the river. There are fires on each level all at different stages of burning. Some are just small piles of smouldering ash, others full pyres engulfed in flames. There is no smell other than of burning wood, no wailing relatives, no music and no religious symbols. The whole thing is strangely un-ritualistc. From behind the railing surrounding the platforms there are tens of people watching the proceedings. Cows and goats wonder between the fires eating the flower garlands and I even see a dog digging around in the ashes of one pyre. Having seen groups of men (some weeping, most chanting) marching through the alleys toward the ghats with bamboo platforms carrying shrouded and flower laden bodies, this is not at all what I had expected.
Whilst there are burning ghats in almost every city in India, Manikarnika is unusual in that it is located in the centre of the city. Hindus believe that dying in Varanasi automatically releases the individual from the cycle of rebirth, sending them straight to heaven. As such, many Hindus travel to Varanasi in their old age, and there are hospices open to anyone above the age of seventy all over the city. Many people bring their relatives to be burnt at the ghats even when they have not died in Varanasi, although this will not release them from the cycle, only ensure them a good rebirth.
Children under the age of ten, pregnant women, victims of a snake bite, anyone with the condition which turns their skin white and holy men (Sadhus) cannot be burnt at the ghat. All of these can go in the river, weighted down with stone slabs, without having been cremated first. This is not because they are undeserving, but because they are more holy than others. Children under the age of ten are not considered to have their 'own sense' and therefore have not commited any sins. As such pregnant women are not cremated either. A snake bite is a sign of the God Shiva, and having a condition which turns the skin white is also a sign of gods. Sadhus live completley pure lives, and therefore can also go straight into the river without being cremated first.
When the body is brought down to the river, it is washed one final time, then left for half an hour while relatives go and purchase wood, oil and insence from near by vendors. A body can be cremated at any time (no booking form or waiting list, just turn up), as long as the family can afford the materials. Wood touts descend on tourists, offering information about the proceedings, before mentioning the huge cost of wood and attempting to extract a 'donation'. The amount of wood required for one body depends on the quality of the wood (which depends on the wealth of the family), the size of the body and the weather. These factors also determine how long it takes the body to burn, although it is usually around three hours.
Once everything as been purchased and the pyre set up layered with sandal wood chips and scented oils, the shrouded body is laid on the pyre with more wood on top of them. High caste Hindus are placed closest to the river on the lowest platform, lower castes further up. The pyre is lit from a flame which has apparently been kept lit for thousands of years, and tended by 'Doms' - untouchable guardians. Male relatives watch from near by and women from a balcony. Women are not allowed to help with washing the body, arranging the pyre, or even within the platformed area, as it is feared that their tears would pollute the soul of the dead person. When the fire is burnt out, some ashes and any remains are tossed into the river with little ceremony. The relatives walk off and the cows, goats and dogs arrive.
Between the river and the steps on which I am standing there are three different levels. Two are platforms of compacted earth about ten meters by five. The bottom step of the flight I am on is level with the top platform - the third platform is level with the river. There are fires on each level all at different stages of burning. Some are just small piles of smouldering ash, others full pyres engulfed in flames. There is no smell other than of burning wood, no wailing relatives, no music and no religious symbols. The whole thing is strangely un-ritualistc. From behind the railing surrounding the platforms there are tens of people watching the proceedings. Cows and goats wonder between the fires eating the flower garlands and I even see a dog digging around in the ashes of one pyre. Having seen groups of men (some weeping, most chanting) marching through the alleys toward the ghats with bamboo platforms carrying shrouded and flower laden bodies, this is not at all what I had expected.
Whilst there are burning ghats in almost every city in India, Manikarnika is unusual in that it is located in the centre of the city. Hindus believe that dying in Varanasi automatically releases the individual from the cycle of rebirth, sending them straight to heaven. As such, many Hindus travel to Varanasi in their old age, and there are hospices open to anyone above the age of seventy all over the city. Many people bring their relatives to be burnt at the ghats even when they have not died in Varanasi, although this will not release them from the cycle, only ensure them a good rebirth.
Children under the age of ten, pregnant women, victims of a snake bite, anyone with the condition which turns their skin white and holy men (Sadhus) cannot be burnt at the ghat. All of these can go in the river, weighted down with stone slabs, without having been cremated first. This is not because they are undeserving, but because they are more holy than others. Children under the age of ten are not considered to have their 'own sense' and therefore have not commited any sins. As such pregnant women are not cremated either. A snake bite is a sign of the God Shiva, and having a condition which turns the skin white is also a sign of gods. Sadhus live completley pure lives, and therefore can also go straight into the river without being cremated first.
When the body is brought down to the river, it is washed one final time, then left for half an hour while relatives go and purchase wood, oil and insence from near by vendors. A body can be cremated at any time (no booking form or waiting list, just turn up), as long as the family can afford the materials. Wood touts descend on tourists, offering information about the proceedings, before mentioning the huge cost of wood and attempting to extract a 'donation'. The amount of wood required for one body depends on the quality of the wood (which depends on the wealth of the family), the size of the body and the weather. These factors also determine how long it takes the body to burn, although it is usually around three hours.
Once everything as been purchased and the pyre set up layered with sandal wood chips and scented oils, the shrouded body is laid on the pyre with more wood on top of them. High caste Hindus are placed closest to the river on the lowest platform, lower castes further up. The pyre is lit from a flame which has apparently been kept lit for thousands of years, and tended by 'Doms' - untouchable guardians. Male relatives watch from near by and women from a balcony. Women are not allowed to help with washing the body, arranging the pyre, or even within the platformed area, as it is feared that their tears would pollute the soul of the dead person. When the fire is burnt out, some ashes and any remains are tossed into the river with little ceremony. The relatives walk off and the cows, goats and dogs arrive.
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