Dhanteras celebration at Hazrat Nizamuddin Auliya Dargah, Delhi

The Dargah of Sufi Saint Hazrat Nizamuddin in Delhi became a symbol of unity on Dhanteras, a Hindu festival dedicated to Lord Dhanvantari, the divine physician and the founder of Ayurveda. This day also marks the beginning of Diwali, the festival of lights. On this occasion, the Muslim Rashtriya Manch (MRM) organized a special prayer ceremony at the shrine, with the aim of fostering brotherhood and harmony among various communities.

Image: Hindus and Muslims lighting diyas and candle at the dargah of Hazrat Nizamuddin

The gathering was a beautiful representation of India’s diverse religious and cultural fabric, with people from different faiths coming together in the spirit of shared celebration.

Image: People offering prayers at the shrine of Hazrat Nizamuddin Auliya 

The ceremony concluded with a collective prayer, highlighting the need for harmony, environmental consciousness, and the protection of communal assets. Through this event, the spirit of cooperation and goodwill resonated, reinforcing India’s strength in its unity amidst diversity.

Diwali fair, Syana, Bulandshahr

The Diwali fair in Syana, Bulandshahr, organized by the Muslim community, has become a shining example of Hindu-Muslim unity. Held annually at the Hapur bus stand, this event brings together people of all ages, fostering a spirit of inclusivity and mutual respect. During its inauguration, Sub-Divisional Magistrate Vandana Mishra highlighted the fair’s significance as a vital part of the town’s cultural heritage, emphasizing the unity it represents between the two communities. Despite the rising tide of divisiveness in the country, this fair continues to stand as a beacon of harmony, bridging religious and cultural divides.

As per ETV report, the fair has earned praise for its role in promoting communal peace, with Sub-Divisional Magistrate Kunwar Bahadur Singh lauding the organizers for their commitment to unity. In addition to Syana, similar acts of interfaith cooperation are seen in other parts of India. In Dhebadhih village, Jharkhand, Muslims help organize the Hindu festival of Kali Puja, working side by side with the local Hindu community. Similarly, in Varanasi, Muslim women from the Muslim Women Foundation and Vishal Bharat Sansthan participate in Diwali celebrations by creating Rangolis, decorating Lord Ram’s idol, and singing prayers for peace—continuing the tradition of Ram Aarti since 2006.

These examples of shared celebrations and collective efforts underline the enduring strength of India’s cultural and religious unity, transcending differences to promote peace and solidarity.

Hindu-Muslim Unity in Diwali, Bareilly (Uttar Pradesh)

Bareilly has long been a city where cultures blend seamlessly. Despite occasional tensions, the spirit of unity has always prevailed, with people from diverse communities coming together to celebrate festivals like Holi, Diwali, Eid, and Moharram, transcending caste and religion.

On September 30, during Choti Diwali, yet another beautiful expression of this harmony was witnessed. In Subhash Nagar, the threshold and rooftop of an abandoned house once owned by the Bassi family were illuminated with diyas and candles. The effort was spearheaded by Rashmi Khan and Samyun Khan, with the support of Nitin Sharma, Naresh Rajput, Akbar, Naseem Ahmed, Himanshi Sharma, Naseer Ahmed, and others.

The house had once been home to Anil Bassi’s family, but after his passing, his wife, Poonam Bassi, moved away due to her children’s jobs. Since then, the house had remained vacant. Every year, Samyun Khan’s team adorns the exterior of the house with lights, spreading festive cheer.

On Choti Diwali, they lit a diya at the door, and they planned to return on Diwali to continue the celebrations.

Spreading Joy to the Needy

Samyun Khan, president of the Ek Aas organization, along with her team, distributed diyas, decorative lights, and other festival essentials to those in need. These were families who could not afford to decorate their homes due to financial constraints. In addition to sweets, the team provided Rangoli materials, fireworks, flower garlands, and other festive items. On Dhanteras, the Janseva team distributed 3,500 diyas at Novelty Chowk, spreading light and goodwill to all corners of the city.

Despite the weaponisation of religious slogans and efforts to sow discord, India’s enduring tradition of interfaith harmony remains unshaken. Events like those at Hazrat Nizamuddin Auliya’s Dargah, where people from diverse faiths gather to celebrate festivals like Diwali, stand as powerful symbols of unity. Hazrat Nizamuddin’s philosophy of serving every visitor, irrespective of their background, continues to inspire kindness and inclusivity. Similarly, the Diwali fair in Syana, Bulandshahr, and interfaith cooperation in places like Bareilly, Jharkhand, and Varanasi, exemplify the rejection of hate.

These events serve as a vital reminder to anti-social elements with divisive intentions that the spirit of unity, love, and religious tolerance will always prevail, with people standing together, embracing diversity and promoting peace over hate.

Related:

Ganesh Chaturthi: Celebrating unity beyond religious boundaries

Crafting Unity: Muslim artisan’s dedication to Hindu deity sculptures

The other side of Kanwar Yatra: Hindu-Muslim Unity

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We bring this to you with acknowledgement to the party he joined in 1977, in the interests of a wider readership and appreciation.

–Editors

At the very outset, let me express my deep sense of gratitude to the organisers for inviting me to this World Classical Tamil Conference. This conference stands out in history because it is the first conference being held after Tamil was conferred the status of ‘classical language’. We feel especially proud because this status was conferred during the period of the first UPA government, when the Left parties were supporting it along with some other parties like the DMK.

I am happy to be here on a personal note too. Though born in a Telugu family, I can claim a share of Tamilnadu – I was born in the then Madras or today’s Chennai or what we used to call as Chennapatnam. And of course, we share many common traits in terms of language and culture. “Yathum Oore, Yavarum Kelir” ‘Every place (in the world) is my home town; Everyone is my kin’

There is an interesting episode in the BBC series The Story of India, which talks about the earliest human migrations from Africa. Thanks to the development of science and technology and the Human Genome Project, it was found that the gene M130 which was found in the remains of the earliest human migrants from Africa was found among the Kallar people in the Western ghats of Tamilnadu. Professor A. Pitchappan of the Madurai University, who had stumbled upon this discovery states that these people might have provided the “basis for the genetic inheritance of the rest of us. In other words, the world was populated from here: If Adam came from Africa, Eve came from India. So it is truly Mother India, indeed”. We should be rightfully proud of today’s Tamilnadu, for being the place where this process started from.

It is this long history that we are celebrating today, noting that the evolution of language is intricately linked with the evolution of the society.

Karl Marx had called language as “the immediate actuality of thought”. Tracing the origin of language in the German Ideology he states, “Language is as old as consciousness, language is practical  consciousness that exists also for other men, and for that reason alone it really exists for me personally as well; language, like consciousness, only arises from the need, the necessity, of intercourse with other men”.

Explaining the evolution of language over the years, in his ‘Marxism and Problems of Linguistics’ Stalin writes, “Language is one of those social phenomena which operate throughout the existence of a society. It arises and develops with the rise and development of a society. It dies when the society dies. Apart from  society there is no language. Accordingly, language and its laws of development can be understood only if studied in inseparable connection with the history of society, with the history of the people to whom the language under study belongs, and who are its creators and repositories.

“Language is a medium, an instrument with the help of which people communicate with one another, exchange thoughts and understand each other. Being directly connected with thinking, language registers and fixes in words, and in words combined into sentences, the results of the process of thinking and achievements of man’s cognitive activity, and thus makes possible the exchange of thoughts in human society.

“Language has been created precisely in order to serve society as        a whole, as a means of intercourse between people, in order to be     common to the members of society and constitute the single language of society, serving members of society equally, irrespective of their class status. A language has only to depart from this position of being a language common to the whole people, it has only to give preference and support to some, one social group to the detriment of other social groups of the society, and it loses its virtue, ceases to be a means of intercourse between the people of the society, and becomes the jargon of some social group, degenerates and is doomed to disappear”.

The very fact that the Tamil language continues to develop and thrive, unlike other classical languages in the world like Latin, is because of the fact that it had maintained its liveliness by being constantly      among the people and common to the entire people.

II

The logo of this conference depicts Thiruvalluvar’s statue in Kanyakumari, lashed by tsunami waves and encircled by seven icons from the Indus Valley Civilisation. The depiction of the icons of the Indus valley civilisation in the logo deserves a mention. It brings  out the continuity and coalescence between the various cultures and the common thread that runs through them. A research paper submitted in one of these earlier conferences by Dr Iravatham Mahadevan an archaeologist of repute, pointing out that Indus valley inscriptions may belong to Dravidian culture, in fact, tries to establish the link between the people of the Indus valley with those who had inhabited these lands. The work of Dr Asko Parpola,  Deciphering the Indus Script, winner of the ‘Kalaignar M. Karunanidhi Classical Tamil Award’ also gains its importance from the fact that he had suggested Dravidian, close to old Tamil, as the language of the Indus script.

And, of course, the motto of the conference inscribed on the logo “pirapokkum ella uyirkkum, All living humans are one in circumstances of birth portrays this universalism. Its relevance today, as Thiru Karunanidhi explains, lies in its emphasis on the “ideal of humankind, that it should always be free of narrow walls of race, creed, and caste”. This is one important lesson that the history of our country, particularly this region teaches us.

The element of commonality in the languages and the harmonious  manner in which they have blossomed into what they are today, leaving along the way a rich legacy of culture, in itself constitutes   an interesting study. To better understand this phenomenon, let us take a brief example of the three south Indian languages Tamil, Telugu and Kannada. Befittingly, while Tamil was awarded the status of classical language in 2005, Telugu and Kannada were conferred similar status in 2008.

As a generation, we grew waking  up early in the morning everyday to the smell of brewing coffee and listening to M.S. Subbalakshmi on the radio. The trimurthi of Carnatic music – Thyagaraja, Shyama Sastry and Muthuswami Dikshitar – all composed their music in Telugu, though having different mother tongues. Yet, the music is called ‘Carnatic’. The harmony of our diversity is such that Telugu compositions can be effortlessly rendered in Tamil – or in Kannada. This is the beauty of    the universalism, that our tradition teaches us. Instead of recognising this simple truth, there were ugly expressions of chauvinism when M.S. Subbalakshmi was once sought to be   prevented from performing at the annual Thyagaraja festivities, Thanjavur, simply because she used to sing in Tamil.

Language, which historically acted as a binding agent for the people, was sought to be used, against its basic characteristic, as a vehicle to promote chauvinism and divisions. These attempts need to be resisted by promoting the universal values that we learn from history.

III

We communists, look at language as a unifying force in the struggle and development of society. We look at it as one among the four necessary conditions, not the only condition, that   defines a nationality. It is based on this understanding that from the days of the freedom struggle, the Communist Party fought for the formation of linguistic states – Vishalandhra for Telugu speaking people, Aikya Kerala for those speaking Malayalam and Samyukta Maharashtra for the Marathi speakers. Similarly in     Tamilnadu, communists played a prominent role in championing the cause of Tamil. Here it is apt to remember martyr Sankralingam, who died observing fast unto death for 64 days, to have the name Madras Presidency changed to Tamilnadu. He expressed his desire that his body be handed over to the communist party. P. Ramamurthy, a veteran freedom fighter and trade union leader from this part of the state, P. Jeevanandham and N. Sankaraiah declared that they would speak in Tamil in the state legislature and did speak in Tamil. A. Nallasivam, while he was an MP fought for the usage of Tamil in telegrams. Indeed they were pioneers in the struggle to get due recognition for Tamil. They believed that democracy does not have any meaning if, at least, the administration of the state is not carried out in the language of the common people. As Saint Thiruvalluvar says in his Thirukural,

Katchik keliyan kadunchollan allanel Meekkurram mannan nilam

The whole world will exalt the country of the king who is easy of access, and who is

free from harsh language”.                                 (39:386)

For a democracy to be successful, accessibility to the administration constitutes one of the important aspects. Language is one of the many aspects that not only connects both the ruler and the ruled but also defines the level of accessibility of the ruler/ruling class. Language plays an important part in the society by the means of exchange of thoughts “both in the sphere of politics and in the sphere of culture, both in social life and in everyday life”.

It is in this context that the government of the day has got an important role to play. Without falling into the pit-hole trap of the  Nehruvian model of imposing a three language formula, it should ensure that the language of the land prevails. This of course in no way should be construed as an advocacy for narrow minded linguistic chauvinism. All languages must be treated equally and allowed to thrive equally.

In today’s world no person can be bound by a single identity. The frontiers of discussion on multiple identities is extended by including the conterminous use of various languages by Indians. The extension of this understanding to include languages is important in the context of it often becoming a bone of chauvinistic contention. It is shown that in much of recorded history and in today’s realities, we, in India, live using, at least, three languages simultaneously – the mother tongue, the language at work, and the language of creative expressions. This explains our earlier example of Carnatic music. It thus becomes the bounden duty of the government to nurse this interpenetration of various identities, of course without belittling the importance of the ‘given’ identity.

Here I am, born in Tamilnadu, mother tongue Telugu, settled in Hindi-speaking Delhi, representing the people of West Bengal in the Parliament and addressing the august gathering here of Tamil speaking people from all over the world. This is India.

IV

Before I conclude, I would like to place some suggestions before the Conference for its consideration. Tamil has a rich tradition and   produced literature that is highly relevant even today. Apart from it, there are huge treasures of oral history that need to be immediately documented and preserved for eternity. Music, drama, folk arts are all repositories of such invaluable treasures. I hope the conference initiates some measures in this regard. Tamil society is also enriched by the various movements like the national movement, the self-respect movement, the Dravidian movement, the communist movement, the Dalit movement and the feminist movement. The rich treasures of literature each of these movements have left and the way they have influenced and helped in the evolution of Tamil and the society too needs to be thoroughly studied with a scientific perspective. Organisations like the Progressive Writers’ Association should not only be made part  of this conference but should also be associated with such a project.

The Thirukural says Perumai udayavar aatruvar aatrin Arumai udaya seyal

The man endowed with greatness true

Rare deeds in perfect wisdom will do. (98:975)

Let us, together, learn from the rich traditions of Tamil language in    order to create conditions for it to flourish and develop further.

 This speech, delivered at the World Classical Tamil Conference, Coimbatore, Tamailnadu, June 2010; the text has been published here (https://hindi.cpim.org/sitaram/06212010-tamil-conf-language.pdf) Sabrangindia is re-publishing it for wider readership.

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A multi-religious, multi-cultural nation state like India must stay aloof from religion: Sitaram Yechury

Ban Private Armies of Gau Rakshaks by Govt Order, Central & State: Sitaram Yechury

The post Language as Unifying Force: Sitaram Yechury appeared first on SabrangIndia.

Gujarat

Muslims joins Ganpati Visarjan Yatra in Tapi

In a heart-warming display of unity, Muslims joined Hindus for Ganpati Visarjan celebration in Gujrat’s Vyara City in Tapi district. Defying communal boundaries, people from both communities wore the tricolour attire, symbolizing India’s harmony. Together, they immersed Ganesh idols, exchanged greetings while chanting ‘Ganpati Bappa Morya’. This poignant gesture underscored the spirit of brotherhood and religious harmony.

Tapi, Gujarat: People from the Muslim community joined in the Ganpati Visarjan celebrations in Vyara city. People from both community wore clothing in the colors of the tricolor to demonstrate unity to showcase the Unity. pic.twitter.com/B24WSe5lLb

— IANS (@ians_india) September 14, 2024

Hindu-Muslims join hands to offer prayers to lord Ganesh in Rajkot

At Trikon Baug Ka Raja, devotees from diverse backgrounds came together to perform aarti to Lord Ganesh, showcasing the city’s timeless spirit of communal harmony. Hindus and Muslims united in prayer, reaffirming Rajkot’s legacy of unity and inclusivity.

A local Muslim while condemning the stone pelting incident in Surat added that “In India, Rajkot is known for communal unity, if it comes from other cities that stones pelted in the Ganesh Utsav, then stone pelter can’t be a Muslim because the month that is going on, is month of Prophet’s Barvi Sharif and prophet’s birth anniversary is also coming on 16^th September then no Muslim can do this work. If any Muslim has done this, then I believe that the devil woke up inside his heart and that devil did this work”

A Hindu woman said that “today we and the Muslim community performed prayers together and we should convey this message of brotherhood to everyone that the Muslim community and the Hindu Community are all equal”

Maharashtra

Mosque in Sangli hosts Ganesh idol for 44 years

In Sangli district’s Gotkhindi village, a mosque has been hosting Lord Ganesh’s idol for 44 years during the annual festival.

As reported by the Deccan Herald, members of the New Ganesh Mandal have celebrated the festival inside the mosque, highlighting the harmonious example between two communities. Ilahi Pathan, president of the mandal said that Hindu and Muslim celebrate the Ganesh festival with great zeal and devotion every year.

Another member of the mandal highlighted those festivals such as Moharram, Diwali, and Eid are also celebrated together in Gothkhindi, located 32 KM away from Sangli city in western Maharashtra.

3 friends mesmerized the beauty of Ganesh Chaturthi, celebrates Ganesh Chaturthi 

Mumbai’s Raut Galli neighbourhood in Dahisar, where three friends celebrated Ganesh Chaturthi with a unique display of interfaith unity. Three friends – Sohel Malik (Muslim), Oswald Gonsalves (Catholic), and Jignesh Patel (Hindu) – came together to set up a Ganesh idol, breaking cultural and religious barriers. Previously hindered by financial constraints, they collectively decided to host the festival this year, spreading love and harmony.

“I took care of the idol. Mr Patel took care of logistics and vargani (donations). The mandap (pandal) and decoration was all taken care of by Mr Gonsalves,” said Sohel.

Jignesh also added that “People here are together in happiness and sadness. If anything good is happening, you may see a few people showing up, but if something bad happens, everyone will turn up for you,”  as reported by NDTV.

Telangana

Hindus-Muslims dance together during Ganpati procession in Hyderabad

In a vibrant display of unity in Hyderabad, Hindus and Muslims danced together during Ganpati processions. This joyful celebration showcased the city’s harmonious spirit, reinforcing the bond between communities and underscoring India’s diversity as its greatest strength.

Karnataka

Muslim youth install Ganesh Idol in Dargah, celebrate with Hindus

In Karnataka, the village of Ugar Budrak in Kagwad taluk of Chikkodi, Belagavi celebrating the Ganesh Chaturthi as a festival of Hindu-Muslim unity. For the past six years, Hindu and Muslim youth have come together to install a Ganesh idol at the Myausbani Dargah in the village.

For six consecutive years, the Ganpati festival has become a symbol of communal harmony in Ugar Budruk, where Muslims and Hindus unite to celebrate the iconic event. Muslim youth actively participate in every aspect, from funding to idol immersion. This shared celebration has transformed the village into a beacon of interfaith unity, transcending religious differences.

A local villager explained, “In our town, we don’t just celebrate Ganesh Chaturthi as a Hindu festival. Muslims here see it as their own as well. Likewise, we Hindus celebrate Muslim festivals like Urus and Eid Milad with equal enthusiasm. There’s a sense of unity here that binds us all.”

A Muslim resident echoed this sentiment, saying, “We all celebrate each other’s festivals like brothers and sisters. Whether it’s Ganesh Chaturthi or Eid, it’s about coming together as one community.”

Friendship has no religion, harmony matters

In Karnataka’s Yadgiri district in a heart-warming demonstration of religious harmony during the occasion of Ganesh Chaturthi, Hindu-Muslim friends in Hunsagi town in Yadgiri district united to celebrate Ganesh Chaturthi.

Saddamhusena and Arun Dori, key members of the organizing group, shared that the initiate was driven by a desire to promote communal harmony.

The successful celebration of Ganesh Chaturthi by members of both communities demonstrated the enduring spirit of harmony and shared cultural values in Hunsagi. It stands as a testament to the affirmative impact in interfaith understanding of unity in diversity.

Despite the recent communal violence and stone pelting incident in Surat that highlights the need for peace and unity in our communities. However, amidst this chaos, there are heart-warming stories of Hindus and Muslims coming together to celebrate each other’s festivals, promoting interfaith unity and harmony.

Related:

Everyday Harmony: Members of Ganpati Visarjan procession pay respect to mosque

Karnataka celebrates Ganesh Chaturthi with gaiety, Muslims postpone Eid procession in Belagavi

Love & Harmony over Hate: Int’l Day to Counter Hate speech, CJP’s unique efforts

The post Ganesh Chaturthi: where unity triumphs over communal divides appeared first on SabrangIndia.

80-year-old Ishtiyaq Ali and his craft to make Hindu deities in wood

Ishtiyaq Ali, a very talented senior artist from Kakori, Uttar Pradesh spent his life’s 67 years making idols of Hindu deities on wood.  His beautiful art of engraving Hindu deities in wood shows a living piece of art. He is very passionate towards his work.

Ishtiyaq said that “I am going on 80 years, when India got independence, we four brothers and two sisters grew up in a zoo, saw a lot of poverty. An idol of Ganpat ji is made in two-three days, Muhammad Sahib’s uncle also used to make idols and perform puja.

 

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He further added that “we are happy that the public is supporting us so much and we are getting so much fame, we are so happy that our name is becoming famous, Jai Bharat”

His remarkable artistry bridges the gap between communities, fostering a sense of mutual respect and admiration. Ishtiyaq’s work embodies the spirit of India’s rich cultural heritage, where diverse faiths and traditions coexist in perfect harmony. His creations are a testament to the power of unity, inspiring us to embrace our differences and celebrate our shared humanity. As we marvel at his beautiful art, we are reminded that love, compassion, and harmony can conquer all boundaries, creating a world where everyone can thrive together. Ishtiyaq Ali’s legacy is a beacon of hope, illuminating the path to a brighter, more harmonious future.

Muslim craftspeople polishing Lord Krishna’s idols for generations in UP

Zakir Hussain, a skilled craftsman from Mathura, Uttar Pradesh, has dedicated his life to the revered art of polishing Lord Krishna idols, alongside his family members. For five decades, they have meticulously perfected the brass finishing work on the idols, passing down their expertise through generations. Zakir takes pride in sharing that his three sons have followed in his footsteps, ensuring the continuation of this sacred tradition. As Muslims, their devotion to polishing Hindu deities is a testament to the city’s rich cultural harmony. Their craftsmanship is not just a profession, but an act of love and devotion, reflecting the spirit of unity and mutual respect that defines Mathura’s vibrant community. Through their tireless efforts, Zakir and his family have become an integral part of the city’s spiritual fabric, forever leaving their mark on the iconic idols of Lord Krishna.

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Ishtiyaq Ali and Zakir Hussain’s devotion in embracing unity and harmony, transcending religious boundaries through art and devotion, inspiring a brighter future where love, compassion, and mutual respect thrive.

Related:

Baba Chamliyal: The Healing Saint of Unity and Faith across Borders

Harmony in diversity: Surendra Mehta’s mission of unity at Kullu’s Pir Baba shrine

Secularism in action: Diyas lit at Nizamuddin dargah on Diwali

The post “A Legacy of Love”: Muslim craftsman and devotion for Hindu deities appeared first on SabrangIndia.

Early Life and Spiritual Influence

Baba Chamliyal is believed to have been born in the village of Chamliyal, where he spent his life dedicated to serving the community and offering spiritual guidance. Although specific details about his early life are sparse, the legends surrounding him paint a picture of a saint deeply connected to the land and its people. His teachings emphasised compassion, humility, and service to all, regardless of their religious or social background.

His ability to cure skin diseases and other ailments earned him the affectionate title of “Healing Touch Saint.” The exact nature of his healing powers remains a matter of faith for many, but countless testimonies from devotees suggest that his blessings were truly transformative. Baba Chamliyal’s reputation as a healer spread far and wide, drawing people from various regions who sought his help for their ailments.

The Shrine of Baba Chamliyal

The shrine of Baba Chamliyal, located at the international border between India and Pakistan, is unique not only for its geographical positioning but also for its cultural and spiritual significance. The shrine serves as a bridge between two nations, symbolising peace and harmony. It has become a focal point for pilgrims from both India and Pakistan, who come to pay their respects and seek blessings.

Architectural and Cultural Significance

The architecture of the shrine is simple yet evocative, reflecting the humility and spiritual depth of Baba Chamliyal’s teachings. The shrine’s central courtyard is often filled with devotees who come to participate in the rituals and offer prayers. The surrounding area is lush with vegetation, adding to the serene and tranquil atmosphere that characterises this sacred place. The shrine’s significance is further underscored by its role as a cultural hub, where people from diverse backgrounds and beliefs come together, fostering a sense of unity and brotherhood.

The Annual Mela and Its Traditions

The annual Baba Chamliyal Mela is one of the most significant events in the region, drawing thousands of devotees from both sides of the border. Held every year in June, the mela is not just a religious gathering but also a celebration of cultural diversity and communal harmony. The fair is marked by vibrant processions, devotional singing, and various cultural performances that showcase the region’s rich heritage.

The Healing Shakkar and Sharbat

One of the most distinctive traditions of the mela is the distribution of “Shakkar” (sacred soil) and “Sharbat” (holy water) from the shrine. Devotees believe that these items possess healing properties, particularly for skin diseases. According to local lore, Baba Chamliyal himself blessed the soil and water, infusing them with his healing powers. The soil is often mixed with water to create a paste that is applied to the affected areas of the skin, while the “Sharbat” is consumed by the devotees.

The Indian Border Security Force (BSF) and the Pakistan Rangers partake in the annual ritual of exchanging “Shakkar” and “Sharbat” across the border, a gesture that symbolizes goodwill and mutual respect. This cross-border exchange is a testament to the shrine’s role in promoting peace and understanding between the two countries, even in times of political tension.

Healing Powers and Spiritual Legacy

Baba Chamliyal’s reputation as a healer remains central to his legacy. He was known for his ability to cure not only people but also animals suffering from various skin ailments. His healing powers are believed to be a divine gift, and many stories recount miraculous recoveries attributed to his blessings. For over three centuries, the shrine has been a destination for those seeking relief from physical ailments and spiritual solace. The faith and devotion of the pilgrims are seen as a continuation of Baba Chamliyal’s compassionate spirit, which transcends the boundaries of time and geography.

A Symbol of Unity and Communal Harmony

One of the most remarkable aspects of Baba Chamliyal’s legacy is his role in fostering communal harmony. His shrine is a place where people from different religious backgrounds—Hindus, Muslims, Sikhs, and others—come together, reflecting the saint’s message of peace, unity, and brotherhood. The shared reverence for Baba Chamliyal demonstrates how spirituality can serve as a unifying force, bridging divisions and bringing communities closer.

Conclusion

Baba Chamliyal’s enduring legacy as the “Healing Touch Saint” continues to inspire and bring together people from diverse backgrounds. His shrine stands as a beacon of hope, healing, and unity in a region often marked by conflict and division. Through his teachings and the traditions that have grown around his memory, Baba Chamliyal remains a symbol of compassion, healing, and the enduring power of faith.

His story is a reminder of the universal values of love, peace, and service to humanity, transcending all boundaries and inspiring generations to come.

Sahil Razvi is an author and research scholar specialising in Sufism and history. He is an alumnus of Jamia Millia Islamia. For inquiries, you can email him at sahilrazvii@outlook.com.

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Surendra Bhai, a resident of Akhara Bazaar in Kullu, has been the caretaker of this sacred shrine, a role that has been lovingly passed down through generations in his family. “Our family came to Kullu in 1908,” says Surendra Mehta. “My grandfather had a deep devotion to this shrine, and ever since, our family has been devoted to Baba.” The legacy of their devotion has been maintained by continuing to open the shrine to people of all faiths, fostering a sense of shared spirituality and community.

The shrine witnesses a large influx of devotees, especially on Thursdays and Sundays, when people from all walks of life and different religious backgrounds come in droves to seek blessings and fulfil their wishes. It is said that those who visit the shrine with genuine prayers, whether they are childless couples or individuals suffering from illnesses, find solace and solutions here. As a token of gratitude, offerings such as sweet rice and floral sheets are presented to Baba when wishes are fulfilled.

A beacon of communal harmony

In a country as diverse as India, where religious and cultural differences have sometimes led to conflicts, places like the shrine of Pir Baba Lala Wale stand as powerful symbols of communal harmony. The shrine is known for its all-embracing nature, welcoming people of any caste, creed, or religion. This inclusive spirit is especially significant in India, where Hindu-Muslim relations have had a complex history marked by periods of both collaboration and conflict.

The Hindu family that oversees the shrine’s maintenance, led by Surendra Mehta, plays a pivotal role in promoting unity and peace. They ensure that the shrine remains open and accessible to everyone, irrespective of their religious affiliation. This openness has not only strengthened the faith of the Hindu community in Baba but has also drawn Muslims and people of other faiths to the shrine, creating a microcosm of interfaith harmony.

The broader context of Hindu-Muslim relations in India

The example set by Surendra Mehta and his family is particularly important in the broader context of Hindu-Muslim relations in India. Historically, India has been a land of religious diversity, where different faiths have coexisted for centuries. However, there have been instances where political and social tensions have led to communal strife. In such a landscape, the actions of individuals and communities that promote understanding and cooperation are invaluable.

Surendra Mehta’s dedication to maintaining a space where people of all religions can come together is a reflection of the broader ethos of India’s pluralistic society. By fostering a spirit of inclusivity at the shrine, Surendra and his family are helping to counteract the divisive forces that sometimes seek to exploit religious differences for their gain. Their work ensures that the shrine remains a sanctuary of peace, where communal harmony is not just an ideal but a daily practice.

A call for unity and peace

Despite the occasional tensions between communities across the country, Surendra and his family remain hopeful. “It saddens us to see discord, but we strive to ensure that the shrine remains a beacon of peace and harmony,” they say. The family hopes that their efforts will help foster a spirit of unity and mutual respect in the nation. Their work is a testament to the idea that, even in the face of adversity, it is possible to find common ground and work towards a shared future.

In a world often divided by differences, the shrine of Pir Baba Lala Wale and its caretakers offer a powerful example of harmony and devotion, where faith transcends religious boundaries and fosters a sense of shared humanity. Their efforts remind us that communal harmony is not a distant dream but a reality that can be achieved through dedication, empathy, and a commitment to the common good. As India continues to navigate its diverse religious landscape, the story of Surendra Mehta and the shrine of Pir Baba Lala Wale stands as a shining example of what is possible when communities come together in the spirit of mutual respect and understanding.

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Amidst the religious polarisation over the nameplate controversy surrounding the Uttar Pradesh government diktat which asked food eatery owners to display their names on the Kanwar Yatra route, the history of Kanwar Yatra shows a different story of communal harmony between Hindus and Muslims. Meanwhile, the controversial order issued by the UP government was stayed by the apex court as it said nobody can be forced to display their names.

The Muslim artists have traditionally crafted Kanwars, which Kanvarias, devotees of Lord Shiva, carry on their head throughout their pilgrimage. The Kanwar Yatra originates from Kumbhnagari Haridwar and each year, during the month of Sawan, millions of Shiva devotees flock to Haridwar to collect the sacred waters of the Ganga. The Kanwars they carry are crafted with meticulous care by Muslim families in the Haridwar district, who dedicate many months to this labour of love.

The creation of Kanwars is a process which involves immersion of all family members from children to adults, with work carried out across day and night. This traditional craft of making kanwars involves utmost devotion, which the Muslims artists carry out for the Hindu Kanwariyas, without any consideration of religious identity or difference. Artisans say, they do this work more as an expression of display of unity among the communities rather than to make profit, reported the Hindu.

This noble initiative by Muslim families has garnered widespread appreciation from the Hindu community. Many Hindus believe that the Kanwars made by Muslim families are a testament to brotherhood and unity.

“I have been doing this for 15 years, and it brings me great joy. We also create Ravana effigies. It’s all about love and brotherhood; the entire Hindu community is like family to us,” said Abrar, a Kanwar artisan.

“We have been doing this since childhood. It brings me joy to be deeply involved in serving Bhole Baba. We craft all types of Kanwars and Dolis, feeling a great sense of fulfilment both while creating and sharing them. Our hearts connect and we are all one,” said Istkar, another Kanwar artisan.

“We’ve been doing this for 8-9 years. There’s no distinction between Hindus and Muslims here. It doesn’t bother me at all; we’re all brothers. We never question why we should work for Hindus. I’ve been doing this since childhood. In two or three days, all our Kanwads will be sold out,” said Imran, traditional Kanwar artist.

The Role of Communities

Communities often come together to ensure the pilgrimage goes smoothly. In many places, you’ll find arrangements made for resting, food, and even clean drinking water. Muslims frequently step up to help. They open their homes and even mosques for pilgrims, showing hospitality that goes beyond religion. This cooperative spirit exemplifies a shared humanity that transcends religious differences.

Conclusion: Celebrating Diversity

In the end, the Kanwar Yatra isn’t just a pilgrimage; it’s a celebration of diversity and unity. It showcases how we can all walk the same path, regardless of our beliefs. As we see Hindus and Muslims come together in friendship during this sacred journey, we can only hope that their example will inspire more people to choose kindness over division.

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In a positive development for communal harmony and shared heritage, a group of interreligious civil society members successfully persuaded the railway authorities to reinstall the Urdu signboard at Varanasi City Railway Station. In the memorandum submitted by the group, the members pointed out that while Hindi and English signboards were restored after the renovation of the station, Urdu signboard was not installed for months, which led to protest from the civil society members. The memorandum was submitted by the group on July 16 last year to the superintendent of the railway station demanding immediate restoration of Urdu board, and the news was received this July 27 that Urdu signboard has been restored.

Varanasi is known for its rich heritage, religious diversity, and shared culture. There are five railway stations in Banaras and all the stations have station name boards in Hindi, English and Urdu since the beginning. For the past few years, efforts are being made to remove the Urdu name boards. This attempt was first made at Varanasi Cantonment station but after protests by aware citizens, the Urdu board was again installed after two years. However, attempts have been made to erase this shared identity which is based on mutual understanding and respect for different faiths.

The memorandum pointed out why only Urdu signboard was not restored and whether any new order had come owing to which the authorities had acted in such manner. The group had further expressed concerns to know if the move was motivated due to political reasons, especially given the communal environment in Uttar Pradesh and the country. With the restoration of Urdu signboard on July 27, the efforts of those who wanted to erase a shared identity has failed. The question was not just about an Urdu board but the fact that Urdu language is linked to the identity of a large number of people. While the Muslim community was silent and helpless when the board was removed, today it is expressing happiness when the board has been reinstalled.

This initiative was led by Muniza Rafiq Khan, Manish Sharma, Sagar Gupta, Shahid Khan, and Zubair Ahmed among others.

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Meanwhile, big owners and money laundering businesses exploit these artisans, whose living and working conditions are deteriorating. The cooperative societies have practically ceased functioning. So, where do they go and to whom do they tell about their painful livelihood conditions?

The state and Central governments seem to have little regard for minimum improvement in the living standards of these artisans. Also, there are no specific plans to uplift these artisans. As these artisans increasingly drown in severe crisis, struggling to get minimum nutritious food in accordance with their work effort, it remains to be seen how long Bengal’s Bishnupur Baluchari saree last?

History and Unique Identity of Baluchari Sarees

According to the history of Bengal’s garment industry, the Baluchari saree traces its origin in West Bengal. The name “Baluchari” came into existence from the weaving of muslin (silk) sarees in a small village called Baluchar in Murshidabad District of Bengal about 500 years ago.

In the 18th century, Murshidkuli Khan, the Nawab of Bengal, patronised its rich weaving tradition, bringing the craft of making this saree from Dhaka to Baluchar village and encouraging the handloom industry. Unfortunately, Baluchar village was submerged after a terrible flood of the Ganga River, forcing the muslin industry to move to Bishnupur in the Bankura District.

Several historical researchers have revealed in their studies that this silk saree was being made in Bishnupur long before that. According to the Malla dynasty, thousands of years ago, King Jagatmalla of Mallabhum patronised and encouraged the flourishing of the silk saree. This trend and tradition were maintained by successive Mallabhum kings, who allowed different kinds of crafts to flourish.

Elderly Baluchari artisan Shyamsundar Bit makes saree as a daily worker.

A major influence of Bishnupur terracotta temples can be seen in Baluchari sarees. Mythological and contemporary societal stories have been taken from the walls of terracotta temples to these silk sarees. Later, this trend declined, especially during British rule, due to political and financial reasons, causing it to become a dying craft. Most weaver artisans were compelled to give up the profession.

In the first half of the 20th century, famous artist Subho Tagore (full name Subhagendranath Tagore), a grandson of Maharshi Debendranath Tagore, felt the need to re-cultivate the rich tradition of Baluchari handicraft. He invited Akshay Kumar Das, a weaver artisan from Bishnupur, to his centre to learn jacquard weaving techniques. Das then went back to Bishnupur and worked hard to weave Baluchari on their looms with the financial and moral support from Hanuman Das Sarda, who was the local director of Bishnupur Silk Khadi Seva Mandal.

According to historian Manik Lal Singh, post-Independence, the government tried to revive this historical Baluchari saree. However, it did not go far; the price of raw materials, including silk and other ingredients, was always quite high. As a result, Baluchari sarees became more expensive than other sarees.

Additionally, in the post-Independence period, people’s financial conditions were not good. This caused the Baluchari market to remain downward. As a result, the artisans could not work more. Consequently, thousands of Baluchari weaver artisans suffered from financial distress. The whole Baluchari business was in the grip of four or five moneylenders in Bishnupur. They gave silk yarn to weavers to make cloth. One kilogramme of yarn used to make five sarees. Entire families of artisans were involved in this work.

“We used to get Rs 20 for working all day,” recalled Shyam Sundar Bit, 70, a Baluchari saree artisan in Bishnupur’s Vaishnabpara. He said in the 1970s, their condition became dire, with many artisans unable to fulfil their daily food needs.

How the Almost Dying Baluchari Saree was Revived

In 1977, after the Left Front government came to power, several cooperative societies were formed in Bishnupur to revive the Baluchari saree, as well as support weaver artisans. Artisans were enrolled in these coop societies and provided yarn to make Baluchari sarees. Additionally, looms were given to loomless weavers. Numerous daily wage artisans became owners. They submitted their production to the concerned cooperative societies and received proper remuneration.

Cooperatives also announced healthy competitions, awarding prizes, including television sets, to those who made more sarees. At the end of the year, weaver artisans received a part of the cooperative’s income as dividend.

Artisan Bharat Das, who stays in Vaishnabpara, told this reporter that he did not have a loom and made sarees for big owners for petty wages. When he received a loom from the cooperative, he got regular work, and was rewarded with a TV set for making sarees. Now, he owns three looms. Many such artisans in Bishnupur regained their existence with the help of cooperatives. The market for Baluchari sarees started growing rapidly.

Baluchari sarees are famous for their unique craftsmanship and artistic value. These embroidered sarees are dominated by stories and characters from epics like the Ramayana and Mahabharata, giving them a royal look. Sarees depicting the story of Lord Krishna explaining the Bhagvad Gita to Arjun are among the most popular designs of Baluchari sarees. Especially the anchal craftsmanship of the saree fascinates people.

“The Left Front government made arrangements for Baluchari artisans to attend fairs in different parts of the country with their products. Government organisations like Manjushree, Tantushree, and Manjusha started buying sarees from cooperatives,” said Bamaprasad Rakshit, a Baluchari artisan in Bishnupur, adding that apart from the country, the value of this saree also increased in other countries.

In 2001, the Bankura District administration signed an agreement with the National Institute of Fashion Technology (NIFT) in Bishnupur to create a centre at Bishnupur K.G. Engineering College to bring modern designs to Baluchari sarees and make them in less time. Computerised designs were created, and many artisans got enrolled.

Small trader Raju Pal showing Baluchari sarees in his shop in Vaishnabpara.

“Baluchari sarees became more attractive through this process,” said Professor Nihar Harza, who took over as the chairman of this new organisation. He said as a result, sarees were made by trained artisans in a short period of time, improving their financial status step by step.

How are Baluchari Artisans Spending Their Days Now?

“At present, most of the cooperatives are closed in Bishnupur. Only Bayon Silpi Cooperative Society is running with mere 50 artisans,” stated Bamaprasad Rakshit, an artisan and secretary of the Tant Sramik Union Bankura District Committee, affiliated with CITU.

He alleged that the present state government had no initiative to re-open the cooperatives. About 15,000 people are involved in Baluchari saree-making, but only 800 of them have their own loom. The rest work as daily wage labourers.

NIFT’s former chairman, Professor Nihar Hazra, alleged that after the Trinamool Congress-led government came to power in Bengal, the NIFT centre was closed. About 20 computers are damaged due to lying idle, and the rest of the centre’s items were destroyed. He said he had informed the sub-divisional administration several times, but no initiative had been taken to revive the state-of-the-art centre for the development of Baluchari sarees.

Haradhan Das and Shambhu Bit, Baluchari artisans from Vaishnabpara, said two artisans were needed to run the loom and make a saree. It takes three days to make one saree. The wage for one saree is Rs.1,800, which is divided between two artisans. Each artisan gets Rs. 300. They also claimed that they used to get silk yarn from cooperatives, which is very costly in the open market. When the cooperatives were active, they didn’t have to buy yarn in the market, allowing them to make Baluchari sarees at home as owners. The cooperatives would buy the sarees at a fair price. After the cooperatives closed down, the artisans reverted to being daily wage workers.

Baluchari saree artisan Haradhan Das makes sarees as a daily wage labourer at Vaishnabpara, Bishnupur.

Aasha Das, a resident of Vaishnabpara, said women of the house have to do the thread work. The silk thread is separated by soaking and drying it. They receive petty wages for this work. The dry thread is spun on a spinning wheel and cut into small pieces, which is locally called lolipakano.

Mihir Das, an artisan who does this work, said after working hard all day, they earn only Rs. 150. “We cannot arrange for even the minimum needed nutritious food and are suffering from chest, neck, and eye diseases,” he said.

Artisan Mihir Das making Baluchari yarn, locally called lolipakano. He earns only Rs 150/day.

Raju Pal, a leader of the Tant Sramik Union, told this reporter: “We have raised a demand from our organisation to give identity cards to all artisans, re-open the closed cooperatives, and set up a yarn bank here so that artisans can get yarn from the market at a lower price. Otherwise, these artisans cannot be saved.”

Bamaprasad Rakshit, another union leader, said these artisans have been making attractive, eye-catching sarees which are sold by traders in the market at high prices, while thousands of weavers are spending their days in hardship. This cannot continue.”

When asked, Prasenjit Ghose, Sub-divisional Officer (SDO) of Bishnupur, said NIFT would start working again. A six-month certificate course will be launched immediately to teach Baluchari saree work, he said, adding that an initiative is being taken to register the names of all artisans of Bishnupur.

All pictures taken by Madhu Sudan Chatterjee.

Courtesy: Newsclick

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This inaugural event spotlights the 2023-2024 Hindu Muslim Harmony Fellows from universities across the United States, including William & Mary, Drew University, Fordham University, Columbia University, and the University of Illinois-Chicago. These young individuals will share their unique experiences in fostering interfaith harmony and understanding on their campuses.

The event

All those who attend will be treated to engaging presentations that highlight the role of young leaders in building interfaith communities. The event offers an opportunity for learning, networking, and enjoying a shared meal, underlining the unity and diversity present within our communities.

In today’s world, where conflict, and division often dominate headlines, the unique role of interfaith dialogue becomes ever more crucial.

The current global and national climate, marked by heightened tensions and misunderstandings among different religious and cultural groups, further underscores the need for initiatives like this fellowship. By bringing together diverse voices and perspectives, the Hindu Muslim Harmony Fellowship aims to counteract polarisation and foster a sense of unity and mutual respect.

This gathering is seen as a powerful statement against the backdrop of global unrest. It demonstrates that through understanding and cooperation, we can build bridges of harmony and peace in our communities, setting a precedent for a more tolerant and inclusive world. The insights and experiences shared by the Hindu Muslim Harmony Fellows serves as a beacon of hope, showing that when we come together, dialogue can transform the narrative from conflict to collaboration, and from isolation to shared human experiences.

The organisers have reached out to all who are interested in interfaith dialogue and community engagement to join us for this free event. It’s not just a gathering but a celebration of the rich tapestry of faiths that enrich our society.

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