The first phase of the Bihar Assembly election begins on Wednesday. However a shadow may loom large over the voters’ mood in the wake of the firing during a Durga idol immersion procession in Munger on Monday night. By Tuesday evening, Munger was trending on social media and the horrific photo of the young man who was shot in the head was shared thousands of times. It is reported that 27 others were also injured in the violence that flared up during the procession. 

Right-wing aligned social media users have begun comparing this tragic incident with the attacks on ‘sadhus’ in Palghar, and have called for the resignation of Munger’s superintendent of police Lipi Singh, who they accuse as the one who ‘gave the order to fire’. According to a news report in The Hindustan Times, while traditionally in the area, the Durga idols are immersed after three days of Vijayadashami, this time the administration insisted on the immersion to be done by 5 AM on Tuesday in view of the upcoming elections.

The victim, identified as 18-year-old Anurag Kumar, was killed in the firing and 27 people including 20 policemen were injured. The clash between the police and a mob turned violent on the intervening night of Monday and Tuesday, said news reports. According to eyewitness accounts reported by the media “police opened fire to control the violence that followed an argument between revellers participating in immersion of Durga idols and Kotwali police personnel”. The police are reported to have initially used tear gas shells but that proved ineffective. According to the police however, it was someone from the crowd of revelers who fired. 

“The mob pelted stones and opened fire on police which led to the death of one person and injured 27 people including 20 policemen,” Munger’s superintendent of police Lipi Singh was quoted by the media. 

During Durga puja immersion, some anti-social elements restored to stone pelting which injured 20 policemen after this someone from the crowd fired leading to one death. Situation under control: Lipi Singh, SP Munger pic.twitter.com/gWjBxofjdw

— ANI (@ANI) October 27, 2020

However, the social media RW voices have begun chanting for her resignation as well. They have connected Lipi Singh to Chief Minister Nitish Kumar, via her father Ramchandra Prasad Singh. As profiled in NewsD news portal, “fondly known as RCP” he is the closest confidant of the CM. “From making poll strategies for JD-U to controlling the bureaucracy in the state, formulating government policies and even proper implementation, it all comes as RCP’s responsibility,” stated the former bureaucrats profile. Singh is now a JD-(U)’s  Rajya Sabha member, who had taken voluntary retirement from the administrative services to join Nitish Kumar. 

His daughter Lipi Singh, SP Munger, is now being attacked after she gave this statement: “ During Durga puja immersion, some anti-social elements restored to stone pelting which injured 20 policemen after this someone from the crowd fired leading to one death. Situation under control.”

During Durga puja immersion, some anti-social elements restored to stone pelting which injured 20 policemen after this someone from the crowd fired leading to one death. Situation under control: Lipi Singh, SP Munger pic.twitter.com/gWjBxofjdw

— ANI (@ANI) October 27, 2020

This has set the entire RW online army on her, calling her ‘Lipi Dyer’ holding her responsible for what they alleged is a ‘Hindu massacre’ and demanding that she be sacked, and even arrested. According to news reports Munger’s district magistrate Rajesh Meena and superintendent of police Lipi Singh had rushed to the spot and remained at the site of the clash till 3 AM until the situation was brought under control.

“The police took the help of public representatives to facilitate the immersion,” Meena was quoted by HT, adding that people must  adhere to prohibitory orders and inform the police control room about any troublemakers. “We are seeking video footage from local residents,” said Meena. Singh said the police recovered three firearms, live cartridges and empty bullets from the scene of the clash. However, that does not matter to the social media RW influencers, who are calling the state police “anti-Hindu”. Hints are being dropped that the voting is yet to happen and this incident could influence the election outcome.

With so much evidence stacked up against her, I demand the termination of service of Munger SP, Ms. Lipi Singh. After termination, please initiate criminal proceedings for killing innocent Hindu devotees.
Dear sir, Bihar hasn’t voted yet.
Please do the needful.

Thread ends. pic.twitter.com/Od8OrB13D1

— Soumyadipta (@Soumyadipta) October 27, 2020

Who is SP #LipiSingh of #Munger ?
She is a 2016 batch IPS and daughter of @NitishKumar ‘s JD(u) leader Ramachandra Singh!
She got her police shoot armless & defenceless hindu devotees
This lady should be behind bars!
HM @amitshah why r law enforcement agencies so anti hindu? pic.twitter.com/XFSfodqXkM

— Ritu (सत्यसाधक) #EqualRightsForHindus (@RituRathaur) October 27, 2020

Just like the Palghar one, this video from the famous Munger Durga Visarjan is poetic representation of pathetic state of Hindus in India under the Secular Constitutional setup with a bureaucracy trained under a communist curriculum. pic.twitter.com/d3WSY1fd44

— Divya Kumar Soti (@DivyaSoti) October 27, 2020

Jallianwallah Bagh 1919 : brave Hindus assembled for a political rally butchered by Gen Dyer. He was dismissed by the British govt, later met his karma. 101 yrs later same happens Non Political sadhus, Durga devotees at Palghar, Munger. No action taken yet#HinduLivesDontMatter https://t.co/6e74ZD02H6

— English बहन (@English_bahen) October 27, 2020

HT reported the background of the incident quoting Prakash Bhagat, a member of Durga Idol Immersion committee who confirmed that the administration insisted on the immersion to be over by 5 AM Tuesday in view of the first phase of the Assembly election on Wednesday. The news report added that organisers took out a procession allegedly with loud music being played. Around 11.50 PM when police officials allegedly beat four persons who were carrying idols on their shoulders and this sparked a face off, the organisers demanded action against the policemen. The mob reportedly started pelting stones on the police which retaliated with a lathi charge. Eyewitnesses said the police also used tear gas shells and fired 15 rounds in the air to disperse the violent mob, reported HT. 

At least 20 policemen including SHOs of Sangarmpur, Kotwali, Kasim Bazar, Basudeopur police stations were injured in the clashes which continued till 1 AM stated news reports, adding that personnel from the Bihar Military Police (BMP) and paramilitary forces were also deployed in affected areas and the situation in Munger town and surrounding areas continued to be tense on Tuesday.

There has been no official comment from Bihar Chief Minister Nitish Kumar yet, he is busy addressing election rallies. However, this incident does threaten to add to his electoral concerns, as his popularity  is said to be on a decline, and he is more dependent on the Bharatiya Janata Party’s (BJP) political weight to attract votes this time. If the Munger issue is picked up by Lok Janshakti Party (LJP), Hindustani Awam Morcha (HAM) or the Rashtriya Janata Dal (RJD) the vote bank may further get divided.

Related:

Bihar elections: Is Nitish Kumar’s popularity dropping?
Kaimur firing: Fact-finding report makes startling revelations!
Divisive videos promoting hate resurface as Bihar elections draw closer
Bihar elections: Is Nitish Kumar’s popularity dropping?
Bihar Elections: If Chirag Paswan is Hanuman, PM Modi is Ram, who is Nitish Kumar?
Dalit Bahujan alliance takes shape ahead of Bihar elections

The post Bihar: 1 killed, several injured in firing during Durga procession in Munger appeared first on SabrangIndia.

Months After Basirhat Riot, Hindu-Muslim Join Hands to Welcome Goddess Durga  Image Courtesy: https://www.news18.com
 
Durga Puja also referred to as Pujoor Durgotsava is an annual festival particularly popular in West Bengal, Assam, Bihar, Tripura, and Odisha, the country of Bangladesh, and the diaspora from this region, and also in Nepal, where it is celebrated asDashain. Durga puja coincides with Navaratri and Dashera. The 10 day festival is celebrated inside homes and in public ‘pandals’. As per mythology, the festival marks the victory of goddess Durga in her battle against the shape-shiftingasura “Mahishasur”. The festival epitomises the victory of good over evil, though it is also in part a harvest festival celebrating the Goddess as the motherly power behind all of life and creation. 

The festival is preceded byMahalaya, which is believed to mark the start of Durga’s journey to her natal home. Primary celebrations begin on the sixth day (Shasthi), on which the Goddess’s idol is welcomed with rituals. The festival ends on the tenth day (Vijaya dashami), when devotees embark on a procession carrying the worshipped clay sculpture-idols to a river, or other water body, and immerse them, symbolic of her return to the divine cosmos and her marital home with God Shiva in Kailash.The last day celebrations include SindhoorKhela where women offer red vermillion powder (symbolizing womanhood and Shakti) to the Goddess and smear themselves with it. In many pandals, transwomen are also welcomed to SindhoorKhela. 

The spirit of inclusivity extends to non-Hindu people as well. When a recent news source stated that the Bajrang Dal was asking for non-Hindus to be turned away from Garba celebrations, Twitterverse teemed with responses from Bengalis welcoming anyone who had been turned away to come visit the Pujo pandals.

In Bengal itself, participation of Muslims in Durga Puja is not a new occurrence. There are even regional collectives with majority Muslim members like the Five Star Club in Munshigunj, Kolkata, which has organised a Pujo pandal every year for almost 70 years. The puja is organized almost entirely by the club’s Muslim members. In the 20- to 25-member puja committee, there are only 2 Hindu members, the rest being Muslims. Vice President of the club Hadis Khan says, “In recent years, Muharram has coincided with Durga Puja, so we prepare khichra (made during Muharram) too, along with the Durga Puja bhog.” Muslim artists and pandal committees have always shown creativity and zest in their contributions to Pujo celebrations.

In Guwahati, Assam, art director Nurruddin Ahmed attempted making a 100 feet tall bamboo statue of Goddess Durga in 2017. “Many people ask me why I make such Idols as I am a Muslim. But I want to tell that I have been doing this work since 1975. I always think that an artist has no religion and his only religion and duty is to serve humanity,” Ahmed said.

Another idol maker in Guwahati has garnered fame for his Durga idols in Darrang and Udalguri districts of Assam. The catch, he’s a Muslim too. Hasem Ali has fast become one of the most sought-after artisans in the region since 2016. “When people say my art and I stand as a symbol of communal harmony, I can’t ask for more. Though they are known by different names, all religions are the same,” Ali says. Recounting how he found his calling as an idol-maker, he adds, “It all began in 2016 when I made figurines of Ravana during the Raas Festival at Kharupetia. Buoyed by the appreciation I got from spectators, I couldn’t resist the temptation of trying my hand at making Durga idols next year. Though I was a little reluctant at first, thinking people from my community might take offence, all the artists at my workplace managed to convince me. Since then, everyone had appreciated my work and nobody has discriminated against me because of my religious beliefs.”

The stories are numerous. It makes one wonder what makes Durga Puja such an inclusive space to pay respect and celebrate. Is it because religious fundamentalism has not found a foothold in the region? Or is it the traditions held in place from a time much before India’s independence with Hindus and Muslims residing in the region for centuries, mingling culturally and being economically interdependent? Maybe it is the reverence to the Goddess Durga herself.

In today’s time, the importance of Durga puja is not just religious, but also as a social and cultural festival, no matter where it is celebrated.As the world turns into a Global Village, it is time to follow the example of inclusivity and harmony witnessed in Durga Puja. May the Goddess bless us all this festive season.
 

The post Goddess Durga unifies people beyond religion appeared first on SabrangIndia.

आरम्भ लेकिन षष्ठी से हो, ऐसा नहीं. बचपन से ही महालया की प्रतीक्षा व्यग्रता से होती थी. इस बार भूल ही गया. पिता ने, जो फेसबुक-संसार के सहज नागरिक हैं, महालया के दिन आगाह किया:
“देवी पक्ष के प्रारम्भ होने की सूचना हो गई है। देवघर में हमारी चेतना में यह बात रही है कि दुर्गापूजा के अवसर पर उमा एक साल बाद कैलास से अपने मायके चार दिनों के लिए आती हैँ। सप्तमी को उनका आगमन और दशमी को विदाई होती है। आगमनी गीत बेटी के लिए माँ की व्यथा की मार्मिक प्रस्तुति हैं।

प्रान्तर में सफेद कास एवम् शिउली फूलों एवम् आसमान में सफेद मेघ से शरत काल के आगमन की सूचना होते ही कैलास में गिरिराज की पत्नी मयना का मन अपनी पुत्री उमा के लिए व्याकुल हो उठता है। वे गिरिराज से निवेदन करती हैं, “एक साल बीत गया। उमा का कोई समाचार नहीं है। श्मशान में भूत-प्रेत के बीच भिखमंगे महादेव के साथ मेरी बेटी किस तरह रह रही है, मन व्याकुल रहता है। अब उसे वापस नहीं जाने दूँगी। भोलानाथ को घरजमाई बनाकर स्थापित कर लूँगी। तुम कैसे पिता हो? अभी कैलास जाकर उमा को लिवा लाओ।“ 

गिरिराज के कैलास के लिए रवाना होने के बाद मयना की प्रतीक्षा प्रारम्भ होती है। वे नगरवासियों का आह्वान करती हैं, “नगरवासियो, उमा आ रही है। तोरणद्वार सजाओ, मंगलघट स्थापित करो। उमा आ रही है.”

फिर सप्तमी तिथि को उमा आती है, माँ बेटी को देखकर विह्वल हो जाती हैं। उमा को “ओमा, ओमा” कहते कहते आनन्द विभोर होती रहती हैं। नगरवासी मिलकर मंगलगीत गाते हैं। पूरा नगर उत्सव में डूब जाता है। 

अष्टमी तिथि उल्लास से भरी होती है. कहीं कोई अभाव नहीं है, कोई विषाद नहीं है।। मां आई है, सारा परिवेश उत्सव मुखरित है। गीत-संगीत वातावरण में गूँज रहे हैं। 

अष्टमी की रात के बीतने की सूचना होते ही नवमी की दस्तक सुनाई पड़ती है। मयना आशंका से आतंकित हो जाती है, “ कल उमा चली जाएगी! काल देवता से प्रार्थना करती हैं, नवमी की रात तुम नहीं बीतना।” 

फिर दशमी की ध्वनि सुनाई पड़ती है। मयना को दूर से आती हुई डमरु की आवाज सुनाई पड़ती है। प्रहरियों को पुकार कर कहने लगती हैं. “ गौरी को लिवा जाने के लिए भोलानाथ आ रहे हैं, डमरू  की आवाज निकट से निकटतर होती जा रही है। जाओ, तुम लोग उन्हें रोक दो, मैं उमा को नहीं जाने दूँगी। तीन दिन तो रुकी है मेरे पास । अब वह मेरे ही पास रहेगी। “

गौरी माँ को सँभालती है। कहती हैं, “बेटी को तो पतिगृह में ही रहना होता है। तुम अपनी ओर भी देखो। तुम भी तो किसीकी बेटी हो। मैं तो फिर भी साल में एक बार आती हूँ , तीन दिन तुमलोगों के साथ रहती भी हूँ.”
बेटी की बातें सुनकर माँ और नगरवासी अभिमान से भर उठते हैं, “ उसकी भर्त्सना करते हुए दुर ग्गा, दुर् ग्गा कहते हैं।“

अन्ततोगत्वा मान अभिमान का दौर थमता है, बेटी फिर से उमा हो जाती है, “ओ मा ,उमा” से वातावरण मुखरित हो जाता है। नगरवासी मयना के साथ अश्रुपूरित नेत्रों से विदा करते हैं. … आबार एशो”अगले साल फिर आना, माँ!”

बाबूजी ने कथा संक्षेप में ही कही है. जितना बंगाल के लोग इससे परिचित हैं, उतना ही नचारी के देश मिथिलावाले भी. प्रत्येक वर्ष ही दुहराई जाती है. उतनी ही तन्मयता से इसे सुना भी जाता है. कथा आखिरकार बेटी के आने की उत्सुकता और उसके फिर से पति-गृह चले जाने के निश्चित होने के बावजूद किसी तरह उसे रोके रखने की माँ की इच्छा की है. मेना बोलती हैं, पिता हिमालय खामोश ही रहते हैं लेकिन आखिर वे क्या सोचते हैं, जानने का कोई उपाय नहीं .

महालया को सुबह-सुबह रेडियो पर कलकत्ता स्टेशन लगाया जाता था. रेडियो की सुई को ठीक ठीक जमा देना कि वह सही फ्रीक्वेंसी पर जा टिके. बांग्ला देश के निर्माण के बाद बांगला देश रेडियो से भी आगमनी का प्रसारण शुरू हो गया था. लेकिन कलकत्ता से आने वाली बीरेंद्र कृष्ण भद्र की मंद्र-गभीर   स्वर-ध्वनि से शारदीय अन्धकार का झंकृत होना रोमांचकारी लगा करता था.

पूजा के समय देवघर जाता था. अपने दादा को नियमित घर के पूजा गृह में पाठ करते देखता था. शहर भर में पंडाल सज जाते थे. प्रत्येक की अपनी ख्याति थी. कहाँ की दुर्गा कैसी होंगी, क्या इस वर्ष भी वे पिछले वर्ष जैसी ही हैं या इस बार कारीगर ने कुछ और कमाल किया है! पंडालों का अभिमान उनके कारीगरों की ख्याति के साथ जुड़ा था.इस कुतूहल के साथ हम बच्चे एक पंडाल से दूसरे पंडाल  का चक्कर लगाते रहते थे. पूजा की व्यस्तता का कहना ही क्या था! एक-एक दुर्गा को देख कर उसके रूप की विवेचना करना भी तो एक बड़ा काम था!

हर दुर्गा दूसरे से भिन्न होंगी ही, इसमें कोई शक न था. कोई सौम्यरूपा थीं तो कोई रौद्ररूपा. उदात्त और कोमल का संयोग निराला और बाद में मुक्तिबोध में देखा, लेकिन उसके पहले इस मेल की संवेदना का बीजारोपण इन पंडालों में हुआ होगा. पंडाल में उठता और गहराता हुई धूप का धुआँ, जिससे आँखें कड़ुआती थीं अवश्य लेकिन वहां से टलने का मन न होता था. वह धुआँ आहिस्ता आहिस्ता शरीर में जज्ब हो जाता था. एक रहस्यमय भाव का उदय होता था. धीरे-धीरे जैसे  ढाक-ध्वनि और उस ध्वनि के साथ देवी की प्रतिमा के आगे दोनों हाथों में धूपाधार लेकर नृत्य करते भक्त एक कलात्मक वातावरण रच देते थे. भक्ति सुंदर ही होती है और अनिवार्यतः कलात्मक, यह बात पूजा में साल-दर साल भद्र महाशय को सुनते हुए और देवघर के पंडालों में घूमते हुए मन में बैठ गई.

भीतरपड़ा और बंगलापर की दुर्गा पुरानी थीं.प्रतिष्ठा उनकी थी. लेकिन वे देवघर के बाशिंदा पंडा-घरों का आयोजन था. वैद्यनाथ मंदिर में भीतरखंड की दुर्गा का रहस्य और रुआब कुछ और था. ये मंदिर के अंदर प्रतिष्ठित थीं . नवमी के दिन हर जगह बलि पड़ती थी. भीतरखंड  में भैंसे की बलि होती है, सुना था. देख कभी नहीं नहीं पाया. लेकिन नवमी को बलि के रक्त के देवघर की अधिकांश भूमि लाल हो उठती थी. प्रत्येक घर की अपनी बलि होती थी. उस बलि के प्रसाद की प्रतीक्षा क्या सिर्फ बच्चे ही करते थे? वैसे, देवघर में मांस को आमतौर पर प्रसाद ही कहते हैं. शायद ही कोई पंडा घर हो, जो मांसाहारी न हो. आखिर माँ के प्रसाद को ठुकराया कैसे जा सकता है!

पंडालों में कुछ ऐसे होते थे जो कोने में बैठे हुए पाठ करते रहते थे. किंचित विस्मय के साथ हम स्वर में पाठ करते सुनते थे जो अष्टमी और नवमी को अश्रु से कम्पित हो उठता था. लेकिन हममें से भी किसी को संदेह न था कि षष्ठी और सप्तमी की देवी का मुख प्रसन्न रहता है, अष्टमी से वह मुरझाना शुरू होता है और नवमी को वह मायके से वापसी का समय आ गया, जानकर विषण्ण हो उठता है. अपने भाव को ही प्रतिमा पर आरोपित करके भक्त हृदय संतोष लाभ करता है, समझने की उम्र बाद में आई.

दशमी को लेकिन माँ की विदाई के आयोजन में अपने दुःख को भुलाकर नाचते गाते नगरवासी उसे पति-गृह को रवाना करते हैं. इस समय कोई रुलाई नहीं. विविधरूपा दुर्गा को उसके मायकेवाले अलग अलग नाम से पुकारते हुए उसके साथ चलते हैं. एक टुकड़ा मन में अटका रह गया है और दशमी को कहीं भी रहूँ, बज उठता है:”ओ,माँ दिगंबरी नाचो,गो!

दुर्गा को क्या महिषमर्दिनी के रूप में आराध्य माना जाए या उसे सार्वभौम पुत्री के रूप में पुनःप्रतिष्ठित किया जा सकता है? बेटी भी वह बेटी नहीं है, मायके की मायने भी बदल गए हैं,पति गृह अब उतना ही स्त्री का घर है: तो क्या यह स्मृति अब अर्थहीन हो गई है?
मैं जो भक्ति की इस सम्वेदना से वंचित रह गया, यह सब सोचता हूँ. दुर्गा से जुड़े भावों की तीव्रता और सांद्रता के सच को मैं जानता हूँ .लेकिन आज जो वह क्षुद्र होता दीख रहा है, उस समय इसे कैसे याद करूँ?

यह भक्ति और स्मृति टकराती है एक और याद से: जो स्वयं को महिषासुर के वंशज मानते हैं, उनके इन दस दिनों के शोक की याद से. वे दुर्गा का मुख भी नहीं देखते. इस बार सुना, सुषमा असुर उद्घाटन करेंगी कोलकाता की फूलबागान सार्बजनीन दुर्गा पूजा समिति के पंडाल का. उसके दस दिन पहले नंदिनी सुन्दर ने बताया, छत्तीसगढ़ के नेता मनीष गुंजाम पर किसी ने मुकदमा कर दिया है क्योंकि उन्होंने महिषासुर को मारे जाने की कथा का दूसरी व्याख्या प्रसारित कर दी थी. फिर दुर्गा सार्वजनीन तो नहीं ही रह गईं .

“शक्ति की करो मौलिक कल्पना”: यह चुनौती निराला के राम को मिली थी. आज हम सबके सामने यह चुनौती है. पुरखों ने जो कल्पना की उसकी स्मृति को रखते हुए, उन्हें इसका श्रेय देते हुए हम अपने बाद की सोचें: हमारे बाद आनेवाली पीढ़ियाँ क्या हमारी किसी भक्ति और शक्ति की कल्पना की याद करके हमारे प्रति कृतज्ञता का अनुभव करेंगी? या हम मात्र माध्यम रह जाएँगे: जो मिला उसे वैसे ही आगे पहुँचा दिया? हमने कौन सी छवि गढ़ी?

( First published by SATYAGRAH on 8 October, 2016)
 

The post दुर्गा दुर्मतिनाशिनी appeared first on SabrangIndia.

I don't remember when I started praying and keeping my Rozas ( the fast during Ramzan). Every child starts aping their parents and I guess I used to do the same. During Ramzan as kids we had the half ticket concept, either fast for half a day "aadhe din ka roza" or the more popular was "aadhe mooh ka roza": we were allowed to eat using one side of the mouth. The right side of the mouth was the favorite side to chew among us, kids.

We lived in a joint family and there were siblings and cousins of similar ages.

Even our pet parrot Mitthu used to ape the rituals of the home, he was taught to say "Nabiji Rozi bhejo" (Prophet Ji send us bounty). Often, we got confused on whether it was "Dada Abba" (Grandfather) praying or our Mitthu, he used to make gibberish-like sounds which resembled, in sound, the tilawat (Quran recital). Many a time we got up in the night wondering what was wrong with Dada Abba, why is he praying so loud at this hour, and found Mitthu happily busy with his tilawat.

We lived in the Rourkela Steel City. In Odisha, it was very cosmopolitan with neighbours from all over India. Many of my non-Muslim neighbors used to join us during Iftar (breaking the fast during Ramzan) and similarly we used join in the feasts after their Pooja(s) and Havan(s) (Hindu prayers).

I remember my first Roza, a serious Roza of not eating the entire day, it was one of the biggest achievements of my life; I wanted to prove that even I was grown up, I could achieve this; I was about 6 years old.

My mom dissuaded me initially saying it is not a compulsory ritual for children, but I did not think I was a child and insisted on keeping the Roza. Getting up during Sehri was an adventure, the most exciting part of keeping Roza, (Sehri was at about 4am in the morning) and the excitement lay in eating the last meal before fasting.

There was a Durga Pooja Pandal near our house, and those days the artisans used to make large installations of the Durga goddess on the site itself. Their work used to begin 2-3 months in advance. I was completely fascinated by the making of those elaborate Durga Pooja installations. Sometimes I used to spend entire day admiring the process and Amma (Mom) used send someone to call me for lunch.

When I insisted on keeping my first Roza, Amma knew I would not feel hungry if I was at the Pandal; so she asked my elder brother to drop me off at the Pandal in the morning. There I spent the entire day, at the Durga Pooja Pandal, chatting with the artisans, playing with their clay. Amma was right, I did not feel thirsty or hungry, did not even realize it was my first Roza, it was almost evening when my brother came to call me home, for Iftar.

After 40 years of my first Roza, when I look around at our mohallas and cities, society at large, I see a huge difference. Practising the faith was easy and relaxed, there was little conflict, parents had no problem sending Muslim children to play at the Pooja Pandal, non-Muslims never had any issue with Muslim festivals. There was no television and no religious preachers entered our lives. Our faiths and religious sentiments were not so fragile that we needed religious fatwas.

With the increasing influence of Arabian practices on Indian Islam, (an Arabisation, a sort of purification of Islam started taking place) and many Indian practices have started changing. "Khuda Hafiz" has become "Allah Hafiz" because Khuda is a Persian word. Ramzan is becoming Ramadan, because in Arabic it is pronounced with a “d”, not a “z”. And visiting Durga Pooja Pandal has become Shirk (the sin of practicing idolatry or polytheism).

I see similar changes in Hindu society, where people are going back to the so called "Vedic Era" and becoming more intolerant towards each other.

Ramzan Mubarak,
Khuda Hafiz.
 

The post My First Roza was in a Durga Pooja Pandal: Amir Rizvi appeared first on SabrangIndia.