A Journey To Discover Life

 তোমারে বধিবে যে, গোকুলে বাড়িছে সে।"  The storm brewed that night over the dark waters of the Yamuna. The waning moon hid behind the thundering grey clouds that covered the skyline of Mathura, hovering over the palace, and the tides ebbed and flowed, crashing against the stone walls of the Vrishni fort of the Bhojapatis that held Kamsa's fate captive. Shackled by fate, freed by divine intervention, Yadava Vasudeva knew he had to save the newborn son, his eighth infant with Devaki, Kamsa's sister, before the king killed the child. Little did he know, in his arms wailed not a fragile baby but a divine Avatar of Lord Vishnu, ready to change the course of destiny. But the Yamuna raged that night in the calamity. It looked as if some kind of apocalypse was coming the way of Mathura. In the incessant rainfall, he waded through the water of the Yamuna, rising to his neck, his hand over his head, firmly holding the basket where he placed the newborn. Worried that the rain lashed ...

The Indian Subcontinent is a diverse mix of cultures, religions and traditions that make up its value system. The moment we discuss the early Indian Subcontinent and its religions, long before Buddhism or Jainism came into existence or the Abrahamic religions were introduced on the western coasts by travellers and traders, long before any invasion proved any sign of forced conversion, a layman’s idea of the Indian Subcontinent is that of a single unified culture. Religion in Ancient India: Historically speaking, that is far from the truth. The Indian Subcontinent, since evidence of early civilisation has been found in its river banks, like that in Bhirrana or Mehrgarh, dating back to around 6000 BCE, has never had one unifying belief through its geographic boundaries. The terms Hindu, Hindustan and many others come originally from the primary sources of the Ancient West Asian civilisation. But our history starts much earlier than that. And where there is society and civilisation, there...

Demons in the Abrahamic religions are not the same as Asuras of Hinduism. Originally deities of Iranian origin, they were seen in the tribal context as no different from Devas, but as counterparts to maintain balance. In early epics and Puranas, asura meant a chosen leader of great capacity. Only later, perhaps due to the Iranian link, their image declined. It was with the Brahmanas that the sharp divide appeared: devas as divine, asuras as evil. Puranic myths demonised them mainly to assert the superiority and immortality of devas, while asuras were cast as symbols of the "other." Since Tribes still worshipped them and embraced their power of negativity, being important to balance, they soon became synonymous with tribes, which was not the case mythologically. There are instances of Bali or Ravana being Kshatriya or Brahmin Asuras and competent kings. Indian demonology itself is vast and layered, shaped by surviving tribes, each with unique myths. Celestial, aerial, and terr...

In the vast tapestry of Hindu mythology, Neelkanth Sasti holds a significant place, as it honours Lord Shiva’s act of supreme compassion and courage. According to the Puranas, this day commemorates the pivotal moment during the Samudra Manthan, the cosmic churning of the ocean, when the deadly poison Halahal emerged. Halahal, described as the collective essence of all the universe’s negativity and toxicity, began to spread destruction among both Devas and Asuras. Its effects were so perilous that even the gods could not approach it, symbolising the universal truth that adversity and suffering make no distinction between divine and mortal beings. With the balance of creation at risk and the churning brought to a standstill, Mahadev Lord Shiva, the Destroyer and Transformer within the Hindu Trinity, was invoked for help. In an act of unparalleled self-sacrifice, he consumed the Halahal to protect all existence from annihilation. However, the potency of the poison was such that it threate...

 This article is partly featured in The Statesman Festival 2024 Magazine. In Bengal, Durga Puja is not only a religious tradition, but it is also a festival. It is called “ Bangalir Shreshto Utsab ” or the greatest festival of Bengalis. This is because, although it started as a religious festival, as we have discussed in the previous blogs, it turned out to be a representation of cultural unity and the freedom movement, as well as seeing her as the daughter returning home with her children. It is called a " Sarbojonin " Utsab, or a festival meant for all and sundry. Durga Puja is inclusive of caste, creed, religion, as well as gender identities and professions. Thus, it is more than just a Puja . The traditions, rituals and ways of Durga Puja are hence very different from Navratri, which is observed in individual homes. Let's find out how. The Pandals and idol: As per Hindu tradition,  four things are important when  the idol of Maa Durga is prepared. These include clay f...

A lot of you have been asking me whether the traditions of Durga Puja are the same as those of Navratri, and have shown your interest in knowing about it. Trying to put up a series of blogs on the same topic, I came across a lot of information that I will address below. Is Durga Puja like Navratri? To start with, Durga Puja and Navratri are not one and the same. In Navratri, people worship the Navdurga (Nine aspects of Durga) while Durga Puja focuses on the Mahishashur Mardini or Slayer of Mahish Asura for four days. Durga Puja starts on Saptami and ends on Vijaya Dashami. Traditionally, it lasts for four days and not nine like the Navratris. The Durga Puja in October is also known as Okal Bodhon or “Worship during Unusual time” This is because usually, Mahishashur Mardini i s worshipped during spring, when she is originally believed to have killed Mahishashur . However, with time, it evolved in Bengali culture and legends as Maa Durga returned “home” to her paternal house with her c...

 We have no Knowledge of the beginning and end of the world, the first and last of this ancient book has fallen out ~  Abu Talib Karim. Rightly said by the poet laureate of Emperor Shah Jahan above, we do not actually know the beginning and end of anything in the universe, be it the traditions, culture or human race, or the world. What we know are fragments of the past we extract from evidence. It is in vain to try to determine the first and last of something. For the past few months, owing to some media hype on Jauhar, many of you have asked me questions. I tried to answer most of them. However, a lot remained unsaid and unwritten. Mostly because some things are impossible to put into words. But here I try my best. Today is a very significant day in history. On the 23rd of February 1568, the world saw the last “Jauhar” of Chittorgarh, recorded in the medieval history of India. Akbar had invaded Mewar, and the four-month siege of four months ended in the Saka. There was no bet...