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E.-M. Glasbrenner, The Gommatesvara Mahamastakäbhiṣeka Ritual
343
The olfactory component is not to be overlooked. Many of the substances that are poured out have an intense smell and delight the devotees. This is especially so with the penetrating smell of kurkuma and the gentle one of sandal, of which waves envelop the hill in a cloud of fragrance. These fragrances leave a deep olfactory impression in the mind of the participants, connecting it like in a outward syn-esthetic performance together with certain songs with certain stages. So as just mentioned the yellow colours will for example come with live music repetitions of the song "kesariya, kesariya..." -- singing "oh Bahubali, you are the one being of saffron...".
The taste element comes into play when receiving prasada, the graceful "leftovers" of the ritual food that comes back filled with what are considered holy vibrations after having been used in the ritual. In these mass events there cannot be actual prasāda for everyone, of course, but having the free meals that are offered to every pilgrim in the monastary compensates for that. In another famous Jaina kşetra with Bahubali worship, Dharmasthala in southwest Karnataka, the temple food is so famous for its excellence in tastefulness and quality that people from afar, and even adherents of other religions, come rather to enjoy the food along with the worship rituals!
The haptic component is particularly there for those who have the honour of being permitted to pour out a kalasa over Bahubali. After buying a so-called pūjā slip the pilgrim is allowed to carry one water (or otherwise filled) vessel on his head over many steps up to the head of the Bähubali statue. Touching the vessel with holy water is believed to offer spiritual powers and cleaning effects, it has for the performer a cathartic meaning which is expressed by the white and orange colours of the clothes. The contact between skin and vessel, and later the fluid and the touching of the carved stone head of Bahubali -- which is possbible only at this time is a golden opportunity for collecting religious purity and merits which at the best may take place every 12 years. The abhiseka would remain incomplete if one does not touch the blessed liquids that flow down from the Gommatesvara or touch the mangala flame with one's hands. Some will put blessed, red-dyed flowers in their hair, others carry a little of the precious liquid mixture in a piece of newspaper, again others try to fill entire bottles with the Bähubali potion, so that this may be carried home to an extended family. Whoever has not been besprinkled involuntarily, because he had a place near to the colossus, will not hesitate to join others in a joyful game of besmearing each other: the holy paste of powders, spices and flowers is not something that stains, but is a blissful sign of closeness to Bahubali and his community. As one of the greatest haptic
