“Religion and Rationality in Arun Kolatkar’s Poem ‘Jejuri”

Daily writing prompt

What were your parents doing at your age?

Dr. Jahagirdar Zinga Salunkhe

TSS’s Smt. V. U. Patil Arts and Late. Dr. B. S. Desale Science College, Sakri

Tal-Sakri Dist- Dhule (Maharashtra) Pin-Code-424304

ABSTRACT:

Arun Kolatkar’s Jejuri presents a unique and realistic portrayal of religious experience in modern Indian society by examining the complex relationship between faith and reason. Arun Kolatkar’s Jejuri occupies a significant place in Indian English poetry for its realistic and unconventional treatment of religion and spirituality. The poem Jejuri presents a skeptical and rational view of religious practices through the eyes of a modern pilgrim. Kolatkar depicts the pilgrimage site of Jejuri as a space where devotion coexists with doubt and observation. The poet’s persona neither blindly accepts nor completely rejects religious beliefs; instead, he adopts a balanced perspective that encourages critical reflection. This paper explores the tension between religion and rationality in Jejuri and examines how Kolatkar questions blind faith while appreciating the cultural significance of religious traditions. The study reveals that Arun Kolatkar does not reject religion completely but advocates a balanced approach that harmonizes faith with reason.The study highlights the continued relevance of poet’s vision in an age increasingly shaped by scientific thinking and modern sensibilities.

This paper analyzes how Kolatkar questions mechanical worship and blind faith while recognizing the cultural and emotional significance of religion. It argues that Jejuri promotes a harmonious relationship between religion and rationality, suggesting that true spirituality lies in awareness, inquiry, and human understanding rather than in rigid rituals.

KEYWORDS: Jejuri, traditions, religion, rationality, pilgrim, faith,rituals,unconventional,skepticism, Lord Khandoba,priests.

INTRODUCTION:

Arun Kolatkar (1932–2004) is one of the most prominent figures in modern Indian English poetry. His collection Jejuri (1976) won the Commonwealth Poetry Prize and brought him international recognition. The poem sequence is based on the poet’s visit to Jejuri, a small pilgrimage town in Maharashtra, dedicated to Lord Khandoba. Through a series of short poems, Arun Kolatkar presents his observations of temples, priests, pilgrims, and rituals.Unlike conventional religious poetry that glorifies faith. He presents religion as a lived experience rather than an idealized concept. The poet’s persona in Jejuri is neither a devoted believer nor an outright atheist. Instead, he represents the modern, rational individual who questions traditional beliefs while participating in religious practices.

CONCEPT OF RELIGION AND RATIONALITY:

Religion has traditionally been associated with faith, devotion, and unquestioned belief in divine power. In Indian culture, pilgrimage is seen as a sacred act that strengthens spiritual consciousness. Rationality, on the other hand, emphasizes logic, observation, and critical thinking. A rational individual seeks evidence and clarity rather than accepting beliefs blindly.

In Jejuri, Arun Kolatkar juxtaposes these two forces. The sacred environment of temples and rituals is constantly examined through a rational lens. The poet does not deny the existence of spiritual longing but questions whether religious practices truly fulfill this need. This conflict between belief and reason forms the central theme of Jejuri.

PORTRAYAL OF RELIGION IN JEJURI:

ArunKolatkar presents religion in Jejuri as a mixture of devotion, superstition, and routine. The temples appear old, broken, and neglected, symbolizing the decline of spiritual vitality. In the poem “The Bus,” the journey to Jejuri is depicted in a casual and almost humorous manner, reducing the solemnity usually associated with pilgrimage.

In “The Priest,” the priest is portrayed as mechanically performing rituals without genuine spiritual involvement. His actions appear more professional than devotional. Similarly, in “An Old Woman,” the blind beggar woman symbolizes blind faith. Though physically blind, she possesses unwavering devotion. The poet admires her sincerity but also views her belief with skepticism. This reflects Kolatkar’s balanced attitude toward faith.

RATIONAL OUTLOOK OF THE POET:

The poet’s rationality is evident in his constant questioning and observation. He does not accept religious symbols at face value. In “The Doorstep,” he describes broken stones and discarded idols, suggesting the fragility of religious structures. The sacred is reduced to ordinary material objects.In “Yeshwant Rao,” the poet meets a man who claims to have supernatural powers. Instead of believing him, the poet responds with irony and doubt. This reflects the rational mind that refuses to accept miraculous claims without proof.Kolatkar also uses precise and simple language to maintain an objective tone. His imagery is concrete and realistic, avoiding exaggerated spiritual expressions. This stylistic choice strengthens the rational perspective of the poem.

THE DECLINE OF SACRED AWE:

One of the central concerns of Jejuri is the diminution of the sacred in the face of modern realities. “The roofs are leaking, & the gods are old.”This opening line immediately sets the tone of temporal decay. The temples, once places of awe and wonder, now show signs of neglect. Kolatkar’s god is not timeless; he is aged, almost vulnerable.

The poet’s observation of the landscape intensifies this sense:“The bitter taste of the sun is in the stones.”Here, the natural world around the temple feels harsh and uninviting, as if spirituality itself has been eroded by time and environment.

USE OF IRONY AND SATIRE:

Irony is one of the most powerful tools. Arun Kolatkar uses to expose the gap between religious ideals and actual practice. Many scenes in Jejuri appear humorous but carry serious implications.For example, in “The Bus,” the casual behavior of pilgrims contrasts sharply with the supposed sanctity of the journey. In “Makarand,” the worship of a deity is presented in a manner that highlights human absurdity.Through satire, Arun Kolatkar criticizes blind devotion, hypocrisy, and empty rituals. However, his satire is gentle rather than harsh. He does not insult believers but encourages them to reflect critically on their faith.

Arun Kolatkar’s voice often leans toward irony a technique that allows him to present religious ritual devoid of idealization.“The morning after the festival the village is strewn with coconuts and flowers.”

This image situates the sacred celebration within a very human reality: waste and debris. The aftermath of religious fervor is not transcendental clarity but a messy, littered terrain.Another striking line reveals the poet’s complex attitude toward worship:“Come back next year, Khandoba said.”Here, the anthropomorphized god appears almost bureaucratic, signaling a routine rather than a miraculous intervention.

RELIGION AS CULTURAL EXPERIENCE:

Despite his rational approach, Arun Kolatkar does not dismiss religion completely. He recognizes its cultural and emotional importance. Jejuri is presented as a living space where religion, poverty, history, and human struggle coexist.The poet participates in rituals, observes festivals, and interacts with pilgrims. This shows his involvement with the religious environment. His skepticism does not isolate him from the community. Instead, it allows him to experience religion more honestly.Thus, religion in Jejuri is not merely a spiritual practice but also a social and cultural phenomenon.

RECONCILIATION OF FAITH AND REASON:

One of the most significant aspects of Jejuri is its attempt to reconcile faith and reason. Arun Kolatkar does not advocate complete rejection of religion. Nor does he promote blind belief. He suggests a middle path where faith is guided by intelligence and awareness.The poet respects human devotion but rejects superstition. He values spiritual curiosity but opposes mechanical rituals. This balanced perspective reflects the mindset of modern individuals who seek meaning without abandoning rational thinking.Through this approach, Jejuri becomes a philosophical exploration of belief in the contemporary world.

CONCLUSION:

Arun Kolatkar’s poem Jejuri presents a profound examination of religion and rationality in modern Indian society. By portraying religious practices through a skeptical yet sympathetic lens, the poet challenges blind faith and promotes critical awareness. His use of irony, realistic imagery, and detached narration highlights the tension between tradition and modernity. Through his keen observation and subtle irony, Kolatkar portrays a landscape where faith, tradition, and skepticism coexist in constant tension. Rather than glorifying blind devotion or dismissing belief altogether, the poet adopts a balanced and critical perspective that encourages thoughtful reflection.

Arun Kolatkar neither glorifies nor condemns religion. Instead, he invites readers to reflect on their own beliefs and practices. Jejuri ultimately suggests that true spirituality lies not in rigid rituals but in honest inquiry and human understanding. The poem remains relevant today as it addresses the universal conflict between faith and reason in an increasingly rational world.Arun Kolatkar’s depiction of decaying temples, mechanical rituals, and indifferent priests symbolizes the erosion of unquestioned religious authority in a modern, rational world. At the same time, he acknowledges the emotional and cultural significance of faith in human life. The speaker’s detached yet curious attitude reflects the modern individual’s struggle to reconcile inherited beliefs with logical reasoning and personal experience.

By blending realistic imagery with philosophical insight, Jejuri questions conventional notions of holiness and challenges readers to reconsider the true essence of spirituality. The poem suggests that genuine faith does not lie in rigid practices or superstitions but in self-awareness, moral integrity, and intellectual honesty. Rational inquiry, therefore, becomes not an enemy of religion but a means to deepen understanding.

In conclusion, Jejuri stands as a significant literary work that bridges tradition and modernity, belief and doubt, emotion and reason. Arun Kolatkar successfully highlights the need for a harmonious coexistence between religion and rationality in a rapidly changing world. His poetic vision urges readers to move beyond superficial religiosity and embrace a more reflective, humane, and enlightened approach to spirituality.

REFERENCES

Kolatkar, Arun. Jejuri. Bombay: Clearing House, 1976.
Naik, M. K. A History of Indian English Literature. Sahitya Akademi, 1982.
Parthasarathy, R. Ten Twentieth-Century Indian Poets. Oxford University Press, 1976.
King, Bruce. Modern Indian Poetry in English. Oxford University Press, 1987.
Mehrotra, Arvind Krishna. A History of Indian Literature in English. Columbia University Press, 2003.

Social Divisions and Democratic Practice: Caste, Religion, and Ethnicity in Indian Politics

Daily writing prompt

Describe a phase in life that was difficult to say goodbye to.

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Citation

Anand, P. (2026). Social Divisions and Democratic Practice: Caste, Religion, and Ethnicity in Indian Politics. Think India Quarterly, 28(3), 39–44. https://doi.org/10.26643/rb.v118i6.7662

Prem Anand

MA, UGC NET (Political science)

Sahebganj Sonarpatti Chowk, Chapra, Saran, Bihar, 841301

royale.prem@gmail.com

Abstract

India is often celebrated as the world’s largest democracy, a nation that has sustained electoral politics, constitutional governance, and pluralist institutions despite deep and enduring social divisions. Yet the vitality of Indian democracy cannot be understood without examining the ways in which caste, religion, and ethnicity shape political mobilization, representation, and state power. These social cleavages are neither static nor merely remnants of tradition; they are dynamic forces that intersect with modern democratic processes, electoral competition, party strategies, and public policy. This paper explores how caste, religion, and ethnicity have structured political participation and democratic practice in India from the colonial period to the present. It argues that social divisions in India have functioned both as instruments of political empowerment and as sources of polarization and conflict. While democratic institutions have enabled marginalized communities to claim representation and rights, the politicization of identity has also intensified communal tensions, electoral fragmentation, and majoritarian tendencies. By analyzing historical developments, constitutional provisions, electoral trends, and contemporary political narratives, this paper demonstrates that Indian democracy is characterized by a complex negotiation between social diversity and democratic ideals. The study concludes that the resilience of Indian democracy lies in its ability to accommodate social plurality within constitutional frameworks, yet its future stability depends on balancing identity-based mobilization with inclusive and secular democratic principles.

Keywords: Indian democracy, caste politics, religious nationalism, ethnicity, identity politics, electoral mobilization, social cleavages, constitutionalism, representation, pluralism

Introduction

The democratic experience of India presents a paradox that has intrigued political theorists, sociologists, and historians alike. Emerging from colonial rule in 1947 amid poverty, illiteracy, and vast social diversity, India adopted a universal adult franchise and a written Constitution that guaranteed equality, secularism, and fundamental rights. Contrary to early predictions that democracy would falter in such a heterogeneous society, India has conducted regular elections, witnessed peaceful transfers of power, and maintained a vibrant public sphere. Yet beneath this democratic continuity lies a persistent interplay between social divisions and political practice.

Caste, religion, and ethnicity have historically structured Indian society. Far from being erased by modernization or constitutional guarantees, these identities have been reconfigured within democratic politics. Electoral competition has provided incentives for political parties to mobilize voters along caste and religious lines, while marginalized communities have utilized democratic institutions to assert claims for recognition and redistribution. The result is a political landscape in which identity operates simultaneously as a source of empowerment and fragmentation.

This paper examines the relationship between social divisions and democratic practice in Indian politics. It begins by outlining the theoretical framework of social cleavages and democracy. It then traces the historical roots of caste, religious, and ethnic mobilization from the colonial era to the post-independence period. Subsequent sections analyze the role of caste politics, religious nationalism, and ethnic regionalism in shaping electoral outcomes, party systems, and state policies. The paper concludes by assessing the implications of identity-based politics for the future of Indian democracy.

Theoretical Framework: Social Cleavages and Democratic Practice

Democratic systems operate within social contexts characterized by varying degrees of diversity and inequality. Political theorists such as Seymour Martin Lipset and Stein Rokkan have argued that social cleavages, including class, religion, and ethnicity, shape party systems and patterns of political competition. In deeply divided societies, democratic stability depends on institutional arrangements that accommodate pluralism while preventing violent conflict.

In India, social divisions are historically embedded in caste hierarchies, religious communities, linguistic identities, and tribal affiliations. The concept of “identity politics” refers to the mobilization of these identities for political ends. Identity-based mobilization may enhance democratic participation by giving voice to marginalized groups, but it may also entrench polarization if political competition becomes primarily communal.

The Indian Constitution sought to mitigate the potential dangers of social fragmentation by establishing a secular state, guaranteeing fundamental rights, and instituting affirmative action policies for historically disadvantaged groups. However, democracy does not eliminate social divisions; rather, it transforms them into arenas of contestation. Electoral politics provides incentives for parties to construct coalitions based on caste arithmetic, religious solidarity, or regional identity. Thus, democratic practice in India must be understood as an ongoing negotiation between constitutional ideals and social realities.

Historical Context: Colonial Legacies and Identity Formation

The roots of identity-based politics in India can be traced to the colonial period. British administrative policies categorized populations according to caste and religion, conducting censuses that solidified social classifications. Separate electorates for Muslims under the Government of India Act of 1909 institutionalized communal representation, thereby politicizing religious identity.

Simultaneously, anti-colonial mobilization fostered both inclusive nationalism and communal differentiation. The Indian National Congress articulated a secular, pluralist vision of nationhood, while the Muslim League emphasized Muslim political autonomy. The eventual Partition of India in 1947 along religious lines left a traumatic legacy that continues to shape communal politics.

Caste politics also evolved during the colonial era. Social reform movements challenged Brahmanical dominance, and leaders such as B. R. Ambedkar demanded political safeguards for the Depressed Classes. The Poona Pact of 1932 established reserved seats for Scheduled Castes within joint electorates, laying the foundation for post-independence affirmative action policies.

Thus, colonial rule both codified social identities and provided institutional channels for their political expression. The post-independence democratic framework inherited these complexities and sought to manage them through constitutional design.

Caste and Democratic Mobilization

Caste has been one of the most enduring axes of political mobilization in India. Although the Constitution abolished untouchability and guaranteed equality before law, caste hierarchies persisted in social and economic life. Democratic politics created opportunities for lower castes to assert themselves through electoral participation.

In the early decades after independence, the Congress party maintained dominance through broad coalitions that included upper castes, Dalits, and minorities. Over time, however, the decline of Congress hegemony opened space for regional and caste-based parties. The implementation of the Mandal Commission recommendations in 1990, which expanded reservations for Other Backward Classes in public employment, marked a watershed moment. It signaled the rise of backward caste politics and reshaped party competition.

Political parties such as the Samajwadi Party and the Rashtriya Janata Dal mobilized OBC communities, while the Bahujan Samaj Party articulated a Dalit-centered political ideology. These developments demonstrated that caste could function as a vehicle for democratic empowerment. Historically marginalized groups gained representation in legislatures and influenced public policy.

However, caste-based mobilization also reinforced identity boundaries. Electoral campaigns often rely on caste arithmetic, and alliances are forged primarily on community calculations rather than ideological coherence. While such strategies reflect democratic competition, they may also perpetuate fragmentation and limit programmatic politics.

Religion and the Politics of Nationalism

Religion occupies a central place in Indian political discourse. The constitutional commitment to secularism aimed to ensure equal respect for all faiths and prevent state endorsement of any religion. Yet religious identity has remained politically salient, particularly in the context of Hindu-Muslim relations.

The rise of Hindu nationalist ideology, associated with organizations such as the Rashtriya Swayamsevak Sangh and its political arm, the Bharatiya Janata Party, transformed the political landscape. The Ram Janmabhoomi movement in the late twentieth century mobilized religious sentiments around the disputed site in Ayodhya, culminating in the demolition of the Babri Masjid in 1992. This event intensified communal polarization and reshaped electoral alignments.

Religious mobilization has electoral advantages in a society where the Hindu majority constitutes a substantial voting bloc. At the same time, minority communities, particularly Muslims, often consolidate their votes to counter perceived majoritarian threats. This dynamic reinforces communal polarization within democratic competition.

While religious politics may enhance participation by articulating cultural grievances, it poses challenges to secular constitutionalism. Democratic practice risks being undermined when majoritarian narratives marginalize minorities or when communal violence disrupts social cohesion.

Ethnicity, Regionalism, and Federalism

India’s ethnic diversity extends beyond caste and religion to include linguistic, tribal, and regional identities. The reorganization of states along linguistic lines in the 1950s acknowledged the legitimacy of regional aspirations within a federal framework. Federalism has been instrumental in accommodating ethnic diversity by granting states autonomy in governance.

Regional parties such as the Dravida Munnetra Kazhagam in Tamil Nadu and the Shiromani Akali Dal in Punjab have mobilized ethnic and linguistic identities while participating in national coalitions. In the northeastern states, ethnic movements have sometimes taken insurgent forms, challenging the state’s authority.

Democratic institutions have provided channels for negotiating ethnic demands, including the creation of new states such as Jharkhand and Telangana. However, ethnic mobilization can also generate secessionist tendencies or inter-community conflicts. Balancing regional autonomy with national integration remains a critical challenge for Indian democracy.

Electoral Dynamics and Identity Coalitions

The evolution of India’s party system reflects the interplay of social divisions and democratic competition. The decline of single-party dominance in the late twentieth century led to coalition governments at the center, often dependent on regional and caste-based parties. Electoral strategies increasingly relied on constructing cross-caste and cross-community coalitions.

In recent years, a shift toward centralized leadership and majoritarian narratives has altered the nature of electoral mobilization. Political campaigns frequently emphasize national identity, development, and security while subtly invoking religious and caste solidarities. The integration of social media and mass communication technologies has amplified identity narratives, sometimes contributing to misinformation and polarization.

Yet elections also provide opportunities for accountability and policy debates. Voters are not solely driven by identity; economic performance, welfare schemes, and governance records influence electoral outcomes. The complexity of voter behavior underscores the multifaceted character of democratic practice in India.

Affirmative Action and Social Justice

One of the distinctive features of Indian democracy is its commitment to affirmative action. Reservations in education, public employment, and legislatures for Scheduled Castes and Scheduled Tribes aim to address historical injustices. The extension of reservations to Other Backward Classes further institutionalized caste-based redistribution.

Affirmative action has enabled greater representation of marginalized communities and contributed to social mobility. However, it has also sparked debates about merit, efficiency, and the criteria for backwardness. Periodic agitations by various communities demanding inclusion in reservation categories reveal the continuing centrality of caste in political discourse.

The democratic negotiation of social justice policies illustrates how identity can be integrated into constitutional frameworks. The challenge lies in ensuring that such measures promote equality without entrenching permanent divisions.

Challenges to Democratic Practice

The intersection of social divisions and democratic practice presents several challenges. Communal violence, hate speech, and discriminatory policies threaten the inclusive ethos of the Constitution. Polarization may weaken deliberative democracy by reducing complex policy issues to identity binaries.

Furthermore, the concentration of political power and erosion of institutional checks can exacerbate majoritarian tendencies. Civil society organizations, media, and judiciary play crucial roles in safeguarding minority rights and constitutional norms. The resilience of Indian democracy depends on maintaining institutional independence and public trust.

At the same time, social divisions are not inherently detrimental. They reflect the plural character of Indian society. Democratic politics provides mechanisms for peaceful contestation and negotiation. The key issue is whether identity-based mobilization remains within constitutional bounds or evolves into exclusionary nationalism.

Conclusion

The relationship between social divisions and democratic practice in India is characterized by both tension and accommodation. Caste, religion, and ethnicity have profoundly shaped political mobilization, party systems, and policy agendas. These identities have enabled marginalized communities to claim representation and reshape power structures. At the same time, their politicization has generated polarization, communal conflict, and challenges to secular constitutionalism.

Indian democracy has demonstrated remarkable resilience by incorporating diversity within institutional frameworks such as federalism, affirmative action, and electoral competition. Yet its future stability depends on reinforcing inclusive principles, strengthening democratic institutions, and fostering civic identities that transcend narrow communal boundaries.

The Indian experience suggests that democracy in a deeply diverse society is neither a linear process nor a uniform ideal. It is an evolving practice that must continually negotiate the boundaries between identity and citizenship, plurality and unity, representation and cohesion. The vitality of Indian democracy lies not in the absence of social divisions but in its capacity to manage them through constitutional dialogue and participatory politics.

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Eid al-Adha

Eid al-Adha, also called Eid Qurban or Bakri-Eid, is the second of two Islamic holidays celebrated worldwide each year. The festive season that starts with the beginning of the monsoon continues and Muslims look forward to Eid al-Adha, also called Bakr Eid or Bakrid in India. Muslims across the world celebrate Eid al -Adha as the ‘festival of sacrifice.’ Bakrid is the second major Eid for the Muslims. While Eid-al-Fitr marks the end of the month-long fasting period of Ramadan, Bakrid is known to conclude the annual Haj pilgrimage. The date of Bakrid, according to the Islamic calendar, is supposed to be on the 10th day of Dhu al-Hijjah or the ‘month of the pilgrimage’. Muslims usually go on pilgrimage on the 8th, 9th, and 10th of the month culminating in the Eid al-Adha. In the Islamic lunar calendar, Eid al-Adha falls on the 10th day of Dhu al-Hijjah and lasts for four days. In the international (Gregorian) calendar, the dates vary from year to year shifting approximately 11 days earlier each year.

Bakr Id/Eid ul-Adha is a public holiday. It is a day off for the general population, and schools and most businesses are closed. National, state and local government offices, post offices and banks are closed on Eid al-Adha. Islamic stores, businesses, and other organizations may be closed or have reduced opening hours. Those wishing to use public transport on the day may need to contact the local transport authorities to check on timetables. Large scale prayer meetings may cause local disruption to traffic. This is particularly true of areas of India with a predominantly Muslim population.

On Eid al-Adha, many Muslims pray and listen to a sermon at a mosque nearby. They also wear new clothes, visit friends and family. Many Muslims symbolically sacrifice a goat or a sheep as an act of Qurbani. Special food is prepared on Eid al-Adha and shared with relatives. A portion of the food is also distributed among the poor and needy. This represents the sheep that God sent to Ibrahim to sacrifice in place of his son. On this day, Muslims sacrifice a goat, a sheep, or any other animal to commemorate the willingness of Ibrahim to surrender his son Ismael to fulfill Allah’s command. Ibrahim was determined to do what Allah wanted him to do. And on the day when he decided to make the supreme sacrifice, Shaitan attempted to dissuade him, but he drove the evil away and proceeded further. Allah was pleased by his devotion, and a message was sent through Jibreel to Ibrahim. And the message granted life to Ismael and Ibrahim was asked to offer a sheep instead. Therefore, on this day, Muslims sacrifice an animal and divide the meat into three equal portions. They keep one for themselves while they give the other two away to relatives and the needy. Fasting on Eid al-Adha and Eid ul-Fitr is strictly forbidden. Eid al-Adha, or Bakrid, celebrations usually last for three days. The festival is celebrated with a lot of fervor among Muslims around the world. Although, the traditions may vary according to the country and its own local customs. The celebrations include visits to mosques and offering of prayers for peace and prosperity, as well as a special feast that mainly contains mutton preparations. Some of the most delicious Bakrid feast dishes include mutton biryani, mutton korma, mutton keema, bhuni kaleji, as well as a range of delectable desserts like sheer khurma and kheer.

Since India celebrates a day after Saudi Arabia, except certain states, this year Eid al-Adha will be celebrated on August 1, a day after Saudi. However, Kerala, like Saudi, will celebrate on July 31. This year however celebrations are likely to be low key amid the coronavirus pandemic. In Ahmedabad, for instance, animal sacrifice in public places or animal processions in the city have been prohibited. Given all the restrictions and safety measures on account of the coronavirus pandemic, Bakrid will only be celebrated with one’s direct family that one lives with, however, you can always wish your near and dear ones from a distance and not breach any safety measures.

Rakshabandhan in 2020: How it is going to be different…

“There’s no other love like the love for a brother. There’s no other love like the love from a brother.” –Astrid Alauda

Rakshabandhan is popular, traditionally Hindu, annual rite, or ceremony, which is central to a festival of the same name, celebrated in India, Nepal, and other parts of the Indian subcontinent, and among people around the world influenced by Hindu culture. The festival is a festival of love, care, and happiness. It symbolizes the existing love between brother and sister. On this day, sisters of all ages tie a talisman, or amulet, called the rakhi, around the wrists of their brothers, symbolically protecting them, receiving a gift in return, and traditionally investing the brothers with a share of the responsibility of their potential care.

Despite being a part of Hindu culture, due to its moral values, the festival is celebrated by other cultures as well. Among women and men who are not blood relatives, there is also a transformed tradition of voluntary kin relations, achieved through the tying of rakhi amulets, which have cut across caste and class lines, and Hindu and Muslim divisions. In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgment of their benefaction.

Every year, this festival has been awaited by all of us. It gives a chance for the celebration of a selfless and beautiful relation. For some families, this is the occasion where sisters get a chance (out of their busy schedule) to finally visit their brother and celebrate their love. The occasion begins from the previous day itself, with sisters buying beautiful rakhis and sweets for their brothers and applying Mehendi on their hands. Next early morning, both sisters and brothers dress up in new clothes. The sister ties Rakhi on brother’s hand offers him sweet and sings love songs for him depicting brother-sister relation. The brother then gives her sister a gift and along with that a promise of “protection against any problem in her life.”

Every year, this is the time when families travel to each others’ houses to celebrate the festival. But this time, the festival falls amid these harsh times when the whole world is standing against a pandemic, COVID-19. Rakshabandhan is the first major festival of Hindus after the beginning of the pandemic. Therefore, it is a challenge for all of us to get along with the charm of the festival by taking all the precautions and by maintaining social distancing. This year, it is difficult for sisters to visit their brothers if they live in a different city or state. Each year, we can easily have a get-together and celebrate the festival. But, every year, we have our soldiers, policemen, doctors, workers who are away from their home, on their duty even during festivals for the service of their country. This time, we have got a very golden chance to serve our country and fight against the pandemic by staying at our homes. We can spread happiness and celebrate the festival with our police brothers, doctors, and nurses who are truly working as our safeguard for our protection. We can tie Rakhi out of respect to them, making them realize that they are true heroes and fulfilling the responsibilities of a brother.

Apart from this, in this time of the internet, even though we are staying far, we are always connected through the internet. We are never apart. We can celebrate the festival over a video call. It will a new experience and it will be great fun. One more thing we need to remember that though some sisters are not able to go to their brother, due to pandemic, colleges and schools are closed. This brings young brothers and sisters together who usually don’t get holidays on Rakshabandhan when colleges run regularly. They must be together after a long time and enjoying the togetherness.

“As we grew up, my brothers acted like they didn’t care, but I always knew they looked out for me and were there!” – Catherine Pulsifer

Science and God

“Science” and “God”, the two words which are often seen as separate entities. These words seem conflicting to most of us and are often a topic of debate. Science seems to question the existence of God and believers of God often question why we are unable to explain the entire universe completely by science till date, a question on the success of science. We can often come across debates on televisions, radio, magazines, etc where people try to prove one as superior over the other. But, are they really two different things? Are they conflicting terms? Or are they same?

A deeper thought over it can clear our confusion. If we deep dig, we find that indeed both are connected. We really don’t need to choose between them. Science and God, are superior powers. The differences arise when we start associating God with some particular religion and Science with the only education. In reality, science is the process of thinking God’s thought after him. “An equation is really nothing unless it expresses a thought of God”, according to Ramanujan. They both actually merge at the spiritual level.

When we talk of science, it is the theories, the fundamental laws that very well explains the nature around us. It offers an explanation of all the natural phenomena in a very beautiful way and at a very basic level. It helped us understand how to converse in the language of nature, i.e in mathematics. It gives human power. The more we as humans understand science, the more powerful we become. Visit the days when humans started to understand science to get to know about the secrets of nature, the things they imagined then are now a reality. The gadgets they considered as their dreams are now in our hands. The technology we imagine today will also become a reality pretty soon. Science gave a power to humans to achieve the impossible.

God, on the other hand, is another superiority. There has been no proper evidence of someone seeing a God. We have not seen God, but we all believe in a “power” that is superior to all of us and many refer to this superior power as “God”. God gives humans the strength and power by making us understand the language of love and humanity. Spirituality is the heart of a human being and through God, we reach here. God helps us understand our potential and make us believe in our strengths. It changes our perception and makes the world a very beautiful and peaceful place for us. The world is incomplete without God.

We can thus conclude, that both Science and God are a source of immense power to human beings and both are tied together. Both speak the same language. The more faith we develop in God, the more we get close to science, the more we understand science, our belief in the existence of God becomes stronger. Louis Pasteur rightly said that “a bit of science can distance us from God, but more of it nears one to him”, and that is for sure. Diving deep into them will give us immense power and peace.

DEVOTION SEES NO RELIGION

“Ahe Nila saila Prabala Mata barana mo Arata Nalini banaku Kala dalana Ahe Nila saila”. Nestled on the eastern coast of India neighboring West Bengal lies Odisha the home to Sri Lord Jagannath. Notable for being one of the Char Dham or four abodes, the grandiose Jagannath temple of Puri for ages has heard the devotional songs sung by many great poets and priests. Drawn by the alluring aura of the Great Lord saints like Chaitanya Mahaprabhu and poets like Salabega have also been mesmerized by it. Just like the sweetness of Kanika bhog which is offered to the lord as Mahaprasad, there is an immense sweetness in this story of love and devotion of Salabega. Salabega was the son of the Mughal subedar, Lalbeg, and a young Hindu Brahmin widow who was a devotee of Lord Jagannath, who lived in the first half of the 17th century. As soon as he was sufficiently old, SalaBega took up fighting in his father’s campaigns. It so happened that, in the war where Lalbeg died, SalaBega got badly injured and was battling for life. His mother prayed to her beloved Lord Jagannath for her dear son’s life and her prayers were answered. SalaBega was cured miraculously. His mother told him then that Lord Jagannath was an incarnation of Vishnu, the creator of the universe. This incident made SalaBega convinced about the healing essence of the Lord, thus he ended up becoming Lord Jagannath’s devotee. Feeling greatly indebted to Lord Jagannath, he went to Puri to see Lord Jagannath. However, due to the custom of not allowing non-Hindus to enter the temple, the priests didn’t allow SalaBega to enter the temple. SalaBega didn’t fight or opposed them. He waited for the annual Chariot festival, the Rath Yatra where Lord Jagannath, Goddess Subhadra, and Lord Balabhadra are brought out onto the Bada Danda and travel to the Shri Gundicha Temple, to their maternal aunt’s temple, in huge chariots allowing the public to have darsana. They stay there for nine days and travel back to the Shree Mandira. So every year he kept a watch for the chariot, he built a small hut on that road which is the Mazar now. During the rest of the year, he kept visiting religious places. On a particular year, he got delayed in coming back to his hut from Vrindavana, as on the way he suddenly fell ill. Feeling helpless and realizing that he would not reach Puri in time to see the Ratha yatra festival, he offered prayers to Lord Jagannath pleading him to wait until he arrived at the Rath Yatra. An anxious SalaBega cried out to Lord Jagannath and had a dream in which the Lord promised him that He would wait for him. So when the Nandighosha or the chariot of Lord Jagannath reached near the hut of SalaBega, it refused to move even an inch. People tried to pull it hard but nothing happened. They even got elephants to push the Nandighosha but SalaBega’s utter devotion to the Lord kept the Chariot glued to that exact spot for seven days. By then, the King of Puri and all priests were worried. The head priest got a dream telling him not to worry as the Lord was waiting for his favorite kid. So for 7 days, all rituals of Lord Jagannath, all pujas were done on the Chariot itself. SalaBega came at last. This time, nobody stopped him from going closer to the Lord. He went and had his darshan, and worshipped the Lords. Now it is ritualistic for the Lord’s chariot to stop near his Samadhi every year during Rath Yatra. The Lord’s benevolence is not restricted to just one religion, he sees everyone as his children.
Recently before the commencement of the rath yatra this year, the Supreme court of India passed an order canceling the Rath Yatra citing the growing concern of the pandemic as the reason for which 21 persons moved the court seeking recall of its order staying the historic Lord Jagannath Rath Yatra. Among them was Aftab Hossan, a 19-year-old Muslim student from Odisha’s Nayagarh district. Hossen has said his grandfather had constructed a Trinath (Brahma, Vishnu, and Maheshwar) temple at Itamati in 1960. He said that he has also read several books on Lord Jagannath and developed devotion towards the ‘Lord of the Universe’. This instance shows that faith breaks all the boundaries created by religion uniting people. Continue reading “DEVOTION SEES NO RELIGION” →

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