Category Archives: Hindu culture

work with Richard Dawkins

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Working with Richard Dawkins: A Meaningful Experience

It was an opportunity I never expected: working personally with Richard Dawkins. BBC World and Channel 4 were collaborating on a documentary called The Meaning of Life, and Mr. Dawkins was the host. Ten days before the shoot was scheduled in Varanasi, I received a call from the director. They needed me to organize their work because a production company they had hired in Delhi had promised to manage things but had failed to do so. They found my blog and reached out to me to coordinate everything in Varanasi.

The crew

The crew was looking for people who had been discriminated against for reasons they couldn’t control. They chose two groups to feature: Dalits and Hijras. They wanted to find a Dalit man who had suffered due to his caste but had overcome the struggle to build a stable life. They also wanted to interview Hijras to hear their stories of facing discrimination because of their sexuality. My job was to research and find the right people and then schedule the interviews.

Having done this kind of research before, I knew exactly where to go. It didn’t take much effort; a few phone calls and everything was organized on my end. Two days before the crew was due to arrive, a man from the Delhi production company came to Varanasi to “check if everything was alright.” It seemed he was just there to prove that they had been working hard. He wanted to meet the people I had chosen for the documentary.

He was a nice person, but he was constantly trying to prove how experienced and knowledgeable he was. I wasn’t impressed because, first, he had taken on a responsibility he couldn’t fulfill, and second, he kept trying to impose his ideas on me and the people I had selected. I knew exactly what was needed because I was in direct contact with the show’s director. Finally, the crew arrived, and I was beyond excited to see Mr. Dawkins. It was funny because I hadn’t even heard of him before, but my Western friends were all like, “He’s one of the most famous scientists in the world—a celebrity, a star!”

I read his Wikipedia article and realized I was about to meet someone truly important. I was incredibly excited but also very nervous. It was the first time in my life I felt nervous working with a Westerner. I’ve always been more comfortable with Western colleagues and have had limited experience working under Indian bosses, which makes me a bit nervous. This was the first time in my entire professional career that I was seriously nervous.

When I first saw Mr. Dawkins, I couldn’t even bring myself to shake his hand. He was very reserved and serious, even with the crew. The director and crew would plan the shots, and he would simply follow their instructions. He would either come on camera to interview people or sit alone and observe his surroundings. He truly carried himself like a superstar.

Finally, I mustered the courage to go and say hello. It was perhaps the second or third time in my life I had ever called someone “Sir.” I had planned what I was going to say, but I was so nervous I forgot everything and ended up saying, “Sir, I read a Wikipedia article about you a few days ago, and I am very impressed with your work. I think you’ve done a really good job.” I immediately thought, “How could a person like me evaluate the work of a scientist like Mr. Dawkins? Hahahaha.” Mr. Dawkins’ response was very polite: “Yes, I also think so.“

http://en.wikipedia.org/wiki/Atheism

Not knowing what else to say, I started telling him how my Western friends were huge fans and what they had told me when I first said I was working with him. For the interview, I had chosen a Dalit boy named Mahendra from a village called Mehdiganj, about 20 kilometers from Varanasi. Mahendra works as a teacher for an NGO called Lok Samiti and is an expert on the RTI (Right to Information). Everything was set to start filming, and they needed a translator. They asked the guy from the Delhi production house to translate, but he immediately surrendered. I am 100% sure he did it because he was also too nervous.

 

He grew up in Delhi, attended an English-medium school, and spoke English fluently—his Indian English was much better than mine—but he still didn’t want to translate. He wanted me to do it. It was the first time in my life I said I didn’t want to translate because I was also so nervous. The crew was stuck between him and me. He was smoking like a chimney, and my heart was beating like an Indian train. The crew finally requested me to translate, and I had to agree.

I didn’t know how it would go, but I started. I listened to every word very carefully and did my best to translate. In the end, everything went well. The interview was great, and I was appreciated for my research in finding the right person and for my translation work. I was happy and proud. This feeling of happiness and pride gave me enough confidence to ask Mr. Dawkins for a picture. Fortunately, he came to me and asked to take a picture with the Varanasi crew. I was so happy to have a picture with him.

The next day, the second interview was with a group of Hijras. We arrived, everything was set, and we completed the interview. We had also organized a dance performance for them since this is part of their work—they perform traditional dances, sing traditional songs, and bless people. Hijras have a reputation for being “naughty” with their clients, tickling them, jumping on them, and sometimes even going nude in front of people. During the performance, Mr. Dawkins was sitting on a chair, watching everything as it was being filmed.

The Hijras asked me if they should “play” with Mr. Dawkins, which meant tickling him, kissing him, or asking him to dance. I asked the director, who said it “didn’t sound bad.” I gave the Hijras the signal, and two of them went up to Mr. Dawkins and started doing all the “naughty” things. I could easily see his face turn red with anger. As soon as the first performance was over, he asked the crew to take him to his taxi. I was a little concerned he was angry, but the crew said it was fine. During the second performance, the whole crew danced with the Hijras and had a lot of fun.

The work in Varanasi was finally done. I had spent hours watching and listening to a person like Mr. Dawkins, who is very controversial for his ideas on atheism and his strong stance against religion and the existence of gods. I grew up in a country that is the birthplace of three major world religions. As a Hindu, I was raised with the belief that there are 33 million gods and goddesses. I grew up in Varanasi, a city known as the cultural and religious hub of Hinduism, where religion is a serious part of life.

I have always believed that religion is like a government, a serious belief, a Windows operating system for a computer. If it’s corrupt, we need to change it or replace it with a virus-free version. I believe in the Vedas, which provide the true essence of Hinduism, and I like being a Hindu. The best things about Hinduism, in my opinion, are its openness, flexibility, and respect for everyone—and that’s how I like to be (these ideas exist in true Hinduism, not the version practiced today). However, Mr. Dawkins was very extreme in his views. I respect his ideas on the gene-centered view of evolution, the concept of the meme, and his advocacy for atheism and science, but I wondered if it was right to blame a whole religion just by focusing on its negative parts.

Mahendra

His questions to the Dalit boy were something like: “Do you think you were discriminated against in society? Do you think you were discriminated against because of your caste? Do you think this idea of casteism comes from the Hindu religion? And finally, do you admit that religion is bad?” How can someone declare a religion bad just by asking these four questions in five minutes? I wondered why he didn’t ask how the idea of casteism has changed over time, or if he was even aware of it. Maybe he was just told there’s huge discrimination based on caste and prepared a few questions based on that.

Mahendra with Mr. Dawkins

I believe the world is about change. Things have changed, are changing, and will continue to change. I would not object if Mr. Dawkins started a new religion with his own ideas, but to so extremely state that the faith of over 95% of the world’s population is bad is something I can’t respect. I respect Mr. Dawkins and his ideas, and he is still a kind of superhero to me. But I would have respected him more if he had been more open to looking for the reasons behind the changes in Hindu society and then said, “Look, these are the reasons for the discrimination against this Dalit boy, and if this is what happens, then why not become an atheist?”

Mahendra with Alison, the director of the show

I have no authority to question Mr. Dawkins’s style of working, but I personally believe he should become a little more open to other ideas that have shaped society for endless time. Nevertheless, it was a truly awesome experience to work with a superstar like Mr. Dawkins, who has brought about positive change in the world. I really wish I could work with him again.

Nandan standing with Richard Dawkins in a garden

Richard Dawkins and I

Shivratri in Varanasi

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Girls playing Goddesses

Shivratri is the wedding anniversary of Lord Shiva and the biggest festival in Varanasi. This year, it was celebrated on the 30th of March. The date is determined by the Hindu lunar calendar, so it changes every year. As per the calendar, Mahashivaratri falls on the fourteenth day of the dark fortnight of Phalguna (February/March). I had always wanted to document this festival, and this year I finally got the opportunity. Several temples in Varanasi organize a wedding parade of Lord Shiva on Shivratri. I went to a very big temple called Mahamrityunjay Temple, which is famous for its parade.

Girls playing Goddesses

The ghosts

I tried to contact the mahant of the temple, who was supposed to be one of the organizers, or at least an important member of the committee. But to my surprise, he told me straight away that he didn’t know anything about who was organizing it. I was shocked. I then asked several other people at the temple, but nobody seemed willing to say who was behind the event or who I should approach to get filming permission. Very strange people. I spoke with at least 20 people, and the response was always the same—they didn’t know who was organizing the parade.

The ghosts

Goddess Shitla

Finally, I gave up on this temple and went to another one called Tilbhandeshwar Temple, which is also one of the biggest Shiva temples in Varanasi. The people there were much more helpful. They gave me all the information I needed and permitted me to come on the festival day and film inside the temple. I was really happy to have their permission. I arrived on the festival day around 8 am and was surprised to see that preparations had already been underway for a long time. Hundreds of people were at the temple, dressing up and getting ready for the parade.

Goddess Shitla

Baby Shiva

Since the festival is so important to the people of Varanasi, everyone wanted to participate. A committee was formed to choose the right characters for the parade. There were all kinds of characters, including gods, goddesses, demons, and ghosts. This was because Shiva is believed to have all kinds of followers—even ghosts and demons—who also took part in his wedding. The atmosphere was truly amazing, full of excitement and energy.

baby Shiva

Makeup

There were four makeup artists working non-stop on the characters, and there was always a line of people waiting for their turn. My friend Lane, from Seattle, had come with me just to watch the parade but ended up playing Parshuram! The organizers were so delighted to see a foreigner that they asked him if he’d like to be part of the parade, and as usual, Lane agreed. I interviewed several characters, and the best conversation was with the man playing Lord Shiva. He was fascinating. He told me he had been playing Shiva for the past eight years. When I asked why it was always him, he explained that he takes the role very seriously and calls Lord Shiva into his body, which earns him respect from the community. People actually want him to play Shiva year after year.

makeup

Lord Shiva on his horse

Even more interesting was the fact that his whole family was involved. His real son was playing baby Shiva. After his makeup was done, the man playing Lord Shiva went to the temple for blessings. This is the moment when he is believed to invite the spirit of Shiva into his body. The parade began right after this. All the characters rode on different animals and horses as the procession moved through many neighborhoods. I don’t know how, but thousands of people joined the parade. There was loud music, people dancing, snake charmers performing, and firecrackers going off everywhere to celebrate.

Lord Shiva on his horse

Free bhang

There were also free bhang stalls. Since bhang is traditionally offered at Shiva temples, it was distributed as a blessing. The parade lasted more than four hours before finally returning to the Tilbhandeshwar Temple around 6 PM. Once back at the temple, the man playing Shiva performed a symbolic wedding ceremony with his real wife, representing the marriage of Shiva and Parvati. After the rituals, the event concluded. It was incredible to see how people treated the characters as if they were the deities themselves. Many touched their feet in reverence. I was thrilled to have documented the whole event—and yes, I filmed it too! So happy to have experienced it.

free Bhang

 

Ayodhya court decision

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Ayodhya, Ayodhya, Ayodhya…

I think this is the most popular word in India these days. Everyone was talking about the High Court’s decision on the Babri Mosque demolition case. This mosque was destroyed by a group of Hindus on 6th December 1992, and since then the case had been pending in the Allahabad High Court. The entire country was waiting with both excitement and fear. In Varanasi, where police are rarely seen on normal days, the streets were suddenly filled with security forces. Army personnel were stationed everywhere, and helicopters circled above. The atmosphere was tense and frightening, as people feared possible riots after the verdict.

Finally, the decision came. The court attempted to strike a balance — trying to make both Hindus and Muslims happy. But Muslims were clearly dissatisfied and immediately decided to challenge the verdict in the Supreme Court of India. Of course, everyone already knew that whichever side lost in the High Court would appeal to the Supreme Court, but it was still surprising to see political leaders who had been urging the public to “respect the verdict” suddenly turn angry themselves when the judgment didn’t align with their expectations.

I spoke to a Muslim acquaintance about his views. He said Muslims felt deeply hurt and disappointed. According to him, the High Court had treated them “like beggars” by giving them only a small portion of the land, even though they believe the entire disputed site rightfully belonged to them. I personally disagreed with this view, because history shows that there was once a Ram temple at the site, which was demolished by Babur. For the sake of harmony and unity, I feel Muslims should also acknowledge this and accept the land they were allotted.

In fact, if we look at it strictly from Islamic principles, the Babri mosque should not have been considered a legitimate mosque at all. Islam clearly states that no mosque built by destroying a sacred site of another religion can be considered a mosque. This means the Babri mosque was invalid from the beginning. And above all, that land is believed to be the birthplace of Lord Rama — one of the most sacred places for Hindus, perhaps the most sacred in all of India. For Muslims, the Babri mosque was neither historically important nor religiously unique. So why be so unhappy?

I am certain that Hindus would never compromise on this site, and Muslims too should reflect on its importance. Thankfully, the most positive outcome of the verdict was that no riots broke out this time. In 1992, hundreds of people lost their lives, and in subsequent years the anniversary often brought violence. But by God’s grace, this time it passed peacefully, even though emotions were high. It seems that the younger generation of Hindus is less invested in this dispute than before, but the worry lies with some Muslim groups.

Islam divides the world into Muslims and non-Muslims (Kafirs). It also considers idol worship to be Haram (forbidden), which makes it hard for Muslims to sympathize with Hindu temples. Many even know that the Babri mosque was built by demolishing a Hindu temple, yet they would never support the Hindu claim. Some even feel pride in the fact that invaders destroyed Hindu temples and converted Hindus to Islam.

I find it strange and troubling that many Muslims in India connect themselves with those invaders, even regarding them as their ancestors. This mindset is dangerous. India is the second-largest Muslim-majority country in the world, and if a section of its population begins to see itself as aligned with invaders rather than with India itself, then one day this mentality could do serious harm to the country.

Caste system in India

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Casteism in Modern India: A Personal Reflection

Casteism has always been a big issue in India. Originally, the caste system was designed as a way to organize society, based on profession rather than birth. It wasn’t meant to divide people permanently. In fact, in the past, caste was flexible — if someone changed their profession, their caste also changed. But over time, people with power altered the system for their own benefit, and now a person’s caste is decided entirely by the caste of their parents. Once you are born a Brahmin, you remain a Brahmin forever, no matter your work or life choices.

Traditionally, different castes had specific roles: Kshatriyas were warriors and rulers, Brahmins were scholars and priests, Vaishyas were traders, and Shudras worked in service professions and farming. In the earliest system, this arrangement was functional and not necessarily oppressive. But the distortion began when kings and higher-caste elites realized that if their children chose different professions, they could lose their social power. To protect their dominance, they declared that caste would be hereditary — fixed by birth. This was the beginning of the rigid, unequal caste hierarchy that continues today.

I was born a Brahmin, but my profession is completely different. By the original rules, I should not be treated as a Brahmin at all — yet society still labels me that way. Honestly, it doesn’t offend me; in fact, I sometimes enjoy the benefits of belonging to a higher caste. But when I think of those born into lower castes, I feel disturbed. Even today, many people who have transformed their lives through education or good jobs are still judged by their caste rather than their achievements.

The reality is harsh: wealth can often protect lower-caste individuals from discrimination, but poverty leaves them exposed to the worst of caste-based cruelty. For example, the former Chief Minister of Uttar Pradesh, a Dalit woman, rose to power and commanded respect from people who would never dare to mistreat her publicly. Yet at the village level, Dalits still face exclusion from public services, discrimination in schools, and social humiliation.

One group I learned about deeply is the Doam community, whose traditional role is helping with cremations. I worked with them three years ago and saw firsthand how badly they are treated. They are considered “untouchable” in society — denied access to common wells, pumps, and even schools. Nobody will accept food or water touched by them. But when I studied Hindu traditions more closely, I realized this stigma is a complete distortion. Hinduism does describe temporary ritual impurity — for example, anyone who attends a funeral becomes untouchable until they bathe. I have experienced this myself many times. But by that logic, Doms should only be untouchable while performing cremation duties — not permanently. Society has twisted this practice into something cruel and irrational.

The cruelty sometimes reaches shocking levels. On 24 September 2010, I read an article in Amar Ujala about a Dalit woman who offered a roti to a dog. The dog’s owner, a Yadav man, became furious and declared his dog “untouchable” because it had eaten food from a Dalit’s hand. A Panchayat meeting was called, and unbelievably, they ruled that the woman had to take ownership of the dog and pay a fine of ₹15,000 to the owner. How could a poor woman afford that? And how could a Panchayat — a government-recognized body with legal power — make such a decision in the first place?

Even worse, when the woman went to file a complaint at the police station, the officers refused to register it and instead scolded her for feeding the dog. She went to the DIG and again her complaint was ignored. Only when she approached the SC/ST DSP office was the case registered — and I am almost certain no real action will be taken. At best, they might hush it up because the media got involved.

Incidents like this shake me. Are we really living in the 21st century India we are so proud of? Is this the same India we call the world’s fastest-growing economy, a rising superpower? Is this the same land of Lord Rama, who lovingly ate food offered by Sabari, a woman from an “untouchable” caste, or bowed to a boatman from a so-called lower community?

Sometimes, it feels like we are stuck in two worlds — one that dreams of becoming a global power, and another that refuses to let go of ancient prejudices.

Times of India also reported this news.

Scanned article of Amar Ujala Hindi newspaper. 24/09/10

Menstrual cycle

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I recently learned something really interesting — the religious idea behind women having their menstrual cycle. I started exploring it because I often hear people say that women are considered “impure” during this time, and there are so many unusual beliefs associated with it. The religious explanation I found has a fascinating story, and although I’m not sure I believe it, I thought it was worth sharing here.

Two Incidents That Made Me Curious

A few weeks ago, two things happened that made me think more deeply about this subject.

The first was about an old Neem tree in my neighborhood that died. I was very sad about it, as it was the only tree in the entire area. While talking about it with friends, one of them told me something shocking: he said a girl whose menstrual cycle was going on had touched the tree, and that was what killed it. I asked him how that could be possible, and he replied that since women are considered extremely impure during their periods, if they touch a plant, it dies.

The second incident happened when I went to an ashram with a girl I was working with. The ashram was run entirely by women, and we went there to schedule interviews. They asked us to return the next day, but as we were leaving, one of the women suddenly asked my colleague if she was on her menstrual cycle. Coincidentally, she was, so she said yes. Immediately, the woman told her not to come back until her cycle was over.

This upset my colleague, and she told me that now she would have to bathe because she had spoken to and touched someone on her period. I found this perspective very strange and didn’t know what to say. Later, I discussed it with a well-educated woman who had deep knowledge of Hinduism, and she shared a story that really caught my attention.

The Story of Indra and the Sin

She explained that once Lord Indra, the king of the gods, committed the grave sin of killing two Brahmins. Because of this sin, Indra lost all of his divine powers. To hide himself, he went into a river and stayed underwater. His guru, Brihaspati, searched for him, eventually found him, and asked why he was hiding. Indra explained everything and begged for a way to be freed from his sin.

Brihaspati told him the only way was to share his sin with others. Indra approached many beings, but none agreed — until finally, four did: a mountain, a tree, a river, and women. Since they accepted part of Indra’s sin, all four were cursed to experience cycles of impurity.

  • Mountains: Parts of them turn reddish once a year, said to symbolize their cycle.

  • Trees: Some trees release a sticky gum or resin at certain times, representing their cycle. This resin is even used in foods for pregnant women.

  • Rivers: Every year, for two months, rivers foam heavily and their currents become stronger. This is considered their cycle, and bathing in rivers during this time is prohibited in Hinduism — except for the Ganga, Yamuna, and Saraswati, which are always pure.

  • Women: Their menstrual cycle is seen as the same curse, which is why they are traditionally considered impure for a few days each month.

Traditions Still Followed

Even today, many families in India follow certain rules during women’s menstrual cycles. Women may not enter the kitchen, touch elders, or sleep on the bed with their husbands. Some do not bathe for the first three days. Among Marwari families, the customs are stricter — women are kept in a separate room and may not come out until the fourth day, after bathing. The utensils they use are purified by passing them through fire, as fire is considered the purest element in Hinduism. Only then are the utensils allowed back in the kitchen.

The woman I spoke with said women should respect these rules and avoid going out or doing heavy physical work during this time. She even criticized modern sanitary pad advertisements for encouraging women to work and play sports during periods. When I asked what happens to women who cannot take leave every month, she paused and said that these rules were made thousands of years ago, when sanitary products did not exist, and working during periods was much harder. She agreed that today, since many women cannot stop working, they should continue — but avoid strenuous labor like lifting weights, jumping, or playing physically demanding sports.

She also said that science supports the idea of rest during menstruation, and that women should treat these days as “God-gifted vacations” every month. But I wondered — how can someone enjoy a vacation if they are not even allowed to leave their room or speak to others? Her final point was that if women do not respect these rules, they may face illness later in life.

My Reflection

I don’t know how much truth there is in these stories, but I find it fascinating that such explanations exist in Hindu texts written thousands of years ago. The imagination and storytelling ability of those writers was truly extraordinary. Whether one believes in them or not, I can’t help but admire their creativity. Hats off to the writers of our sacred texts!

Dying in Varanasi

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I worked with a photographer named Jane Becker from Canada, who wanted to document widows and hospices in Varanasi. Since I had previously worked with a researcher from the University of Venice studying widows in the city, I already knew the places to take her. About two years earlier, I had also assisted a researcher from the University of Berlin who was interested in people coming to Benares to spend their final days. So I had some background knowledge on the subject. We decided to begin our work with hospices and ashrams. I first took Jane to an ashram near Assi Ghat, where we interviewed a few residents and she took some photographs.

The next day, I brought her to another ashram named Mumukshu Bhawan where more than 2,000 people live out the last stage of their lives. This ashram has separate sections—one for Sanyasis (renunciants) and another for families. The place was vast, filled with residents, and even housed a Sanskrit school. Although we visited, Jane did not photograph there. On the following day, we went to Kashi Mukti Bhawan, which was unlike any other place in Varanasi. The city has many hospices and ashrams where people stay to die, but this place was truly unique.

Kashi Mukti Bhawan is owned by the Dalmia family. The story behind its foundation is that when Mr. Dalmia once visited Varanasi, he noticed the large number of ashrams where people came to spend their final days. His grandmother also wished to spend her last days in the city. Inspired by this, he decided to build a free hospice for those who wanted to die in Varanasi. What makes Kashi Mukti Bhawan unusual is its rule: residents are allowed to stay for only 14 days. This may sound strict, but most people who come here are already in their final moments. The hospice does not admit anyone below the age of 60 or those who do not appear to be close to death.

The building has ten rooms, but during my visit, only one was occupied while the rest were vacant. There is also a temple inside where rituals are performed daily. The manager explained that until about four years ago, prayers were conducted 24 hours a day. However, as fewer people now come, the hours were reduced. In the past, all ten rooms would be full, but today there may be only one or two residents—or sometimes none at all. If a person is dying at Kashi Mukti Bhawan, a priest from the temple recites verses from the Ram Charit Manas for them four times a day, at least for five minutes each time. The belief is that hearing these sacred chants helps the dying soul attain salvation.

We interviewed a woman who had brought her father all the way from Sasaram, Bihar, so that he could die in Varanasi and achieve liberation. When asked why she chose Kashi Mukti Bhawan specifically, instead of another ashram, she explained that it was a family tradition—her relatives had also passed away here. She believed that not only was dying in Varanasi important, but that Kashi Mukti Bhawan offered the most ideal atmosphere, with constant chanting and spiritual rituals.

We also asked the manager why the stay was limited to 14 days. He explained that in most cases, two weeks is sufficient for someone in their final stage of life. In rare situations, if the person survives beyond 14 days but is still gravely ill, they may be allowed to stay for another week or two. Interestingly, he mentioned that there have even been cases where people came expecting to die, but instead recovered and returned home.

Overall, Kashi Mukti Bhawan felt profoundly different from the other ashrams in Varanasi, and I am eager to learn more about it.

Holika 2010

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Holika Dahan is a festival celebrated on the eve of Holi, which took place on February 28th this year. Unfortunately, I was unable to attend the festivities. This festival has a fascinating story behind it. According to the legend, there were two Asura brothers named Hiranyakashyapu and Hiranyaksha, who were notorious for their malevolence and persecution of religious people. Eventually, Lord Vishnu killed Hiranyaksha, becoming the arch-enemy of Hiranyakashyapu. After some time, Hiranyakashyapu performed severe penance and pleased Lord Vishnu, who appeared before him and granted him a wish.

Hiranyakashyapu requested immortality, but Lord Vishnu told him that everyone born must eventually die. Therefore, Hiranyakashyapu made a more cunning request: he asked for a boon that neither a human nor an animal could kill him, neither during the day nor at night, neither on earth nor in the sky. Lord Vishnu granted this wish, and Hiranyakashyapu began to exploit his newfound powers, tormenting innocent people, prohibiting religious practices, and declaring himself a god. Hiranyakashyapu had a son named Prahlad, who was a devout follower of Lord Vishnu. Despite his father’s strong opposition and attempts to force him to renounce his faith, Prahlad remained steadfast in his devotion.

Frustrated, Hiranyakashyapu attempted to kill Prahlad by throwing him into the ocean and abandoning him in the jungle, but Prahlad miraculously survived both attempts and returned home each time. Prahlad’s aunt, Holika, had a boon that made her immune to fire. She agreed to help Hiranyakashyapu by taking Prahlad to a pyre of wood. Holika sat on the pyre with Prahlad, believing that she would remain unharmed while Prahlad would be consumed by the flames. However, a miracle occurred: Holika burned alive, while Prahlad emerged unscathed. This event is commemorated during Holika Dahan, where people build a bonfire, place an effigy of Holika and Prahlad, and burn it.

On the day of the festival, people traditionally apply a mustard paste to their bodies, and the residue is then discarded into the bonfire. This practice symbolizes the removal of sins and the renewal of body and soul. However, this festival has become an environmental concern due to the practice of cutting down green trees for the fire. This year, for the first time, I saw a group of students educating people about the environmental impact of cutting down trees for the festival. While I support this cause, I doubt that change will come easily.

Benares, already suffering from a lack of greenery, is not alone in this issue; it’s a global problem. For instance, it’s reported that China cuts down over 25 million trees annually to produce chopsticks, and India has lost over 75% of its forests. If such practices continue, the future looks bleak. Education and awareness are crucial to addressing this issue, but the challenge lies in finding effective advocates for change. While we cannot stop the festival, we can reduce its environmental impact by using alternative materials instead of green trees. Please, let’s stop cutting down green trees and instead focus on planting new ones.

Holika Dahan Fire

Shivratri 2010

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It was Shivratri on the 12th, and I was incredibly excited for it. Shivratri is the biggest festival in Varanasi, celebrated as the wedding anniversary of Lord Shiva. There are over six thousand temples in Varanasi, but only 11 of them organize a wedding parade for Lord Shiva. The parade begins at various temples and culminates near the Vishwanath Temple (the Golden Temple). The most popular and grandest parade starts at the Mahamrityunjay Temple and is the final parade of the day. I attended the parade with my friends, and it was absolutely amazing.

Lord Shiva and Parvati

Bhang, which is associated with Lord Shiva and an integral part of Varanasi’s culture, is consumed by many people during the festival as a blessing from Lord Shiva. People take a bath in the Ganges, perform rituals at Shiva temples, offer bhang, and then consume it. The entire city is decorated with lights, free bhang drinks are served everywhere, and people come out to join the festivities. It’s so much fun—I love this festival. It is said that during Lord Shiva’s wedding, a diverse array of characters participated, including gods, goddesses, ghosts, demons, and more. Consequently, the wedding parade featured all sorts of characters.

The parade included people wearing ghost masks, individuals dressed as gods and goddesses, snake charmers, hijras, and various animals like cows, bulls, goats, dogs, horses, and elephants. There were people smoking ganja, and the scene was quite chaotic. One man dressed as Lord Shiva was leading the parade. He was extremely high on bhang, almost sleeping while walking. I had seen the same man in last year’s parade, and I suspect he was deliberately given a lot of bhang, as he was also nearly unconscious last year. He struggled to walk, would occasionally faint, and either walked slowly with his eyes closed, danced, or fainted. I doubt Lord Shiva fainted at his wedding, but Varanasi’s bhang certainly has that effect on people!

ghost

The man carried a trident and a damru, and wore a dhatura garland. He performed the Tandav dance for a short time, then would faint. As he fainted or fell asleep, people chanted “Har Har Mahadev” (a chant for Lord Shiva) and “Jago Baba” (meaning “wake up, baba”) to rouse him. The noise from thousands of people shouting “Har Har Mahadev” was deafening, and I thoroughly enjoyed it. I’m not sure how anyone can survive after consuming so much bhang, but he seemed to be holding on.

Character playing Lord Shiva fainted due to intoxication of Bhang

The festival featured loud music, with drums playing everywhere, but I particularly enjoyed the Nagada drum. The Nagada is a traditional Varanasi instrument used in both wedding and funeral parades. We take pride in our Nagada performances. Josh, wanting to try bhang, bought a glass of bhang lassi without consulting me. He expected it to have an immediate effect like alcohol, but bhang takes time to work. Later, he asked me for more bhang lassi, so I took him to a reputable shop, not realizing he had already consumed some.

Bhang Thandai

After drinking more than half a glass of bhang lassi, Josh said it wasn’t making him high, and I explained it would take some time. He asked how long, and I told him at least two hours. He then revealed he had already drunk a glass of bhang lassi an hour earlier. I advised against drinking a second glass, but he insisted he could handle it. Although I knew two glasses of bhang were too much, he believed he’d be fine. It’s been over 48 hours since his second glass, and he’s still asleep in his room. When I asked if he would ever drink bhang again, he said never.

elephants were also there

Many documentaries have been made about Varanasi and its festivals, but none focus specifically on this one. I had planned to film the festival but couldn’t due to my commitments with Josh’s project and a lack of resources. Now, Josh wants to help me make a documentary about the festival, and I’m really looking forward to it. I’ll do my best to capture the essence of this festival, and I’m sure it will be a lot of fun. The festival is over now, and I’m already excited for next year. Har Har Mahadev!

Lord Shiva

Hindu at Taj Mahal’s Namaz

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I’ve always had a keen interest in various religions, particularly Islam, and recently, I had the opportunity to learn more about it. During my tour guide training in Gwalior, I shared an apartment with a Muslim man named Sana, and we’ve since become good friends. We lived together for six weeks in Gwalior, traveled together for a week in Jaipur and Agra, and I even stayed at his apartment in Delhi. I had long been curious about Namaz (the Islamic prayer) and was excited to learn more. On Eid, while staying with Sana, his friend Khesal, and Prem in Agra, we were just a five-minute walk from the Taj Mahal.

Sana is an unconventional Muslim. He once told me he was an atheist, while Khesal was a devout Muslim who would leave our training sessions to perform Namaz. Sana was quite open-minded, even about things like drinking, which is prohibited in Islam. On Eid, Sana and Khesal wanted to perform Namaz at the Taj Mahal, which offers free entry on this day. I asked if I could join them. Sana was supportive, but Khesal seemed concerned about bringing a non-Muslim to the mosque. I had discussed Namaz with Khesal the night before Eid and had some idea of what to expect, but I was both excited and a bit apprehensive.

I didn’t want to be stopped and told to leave because of my Hindu identity. Sana reassured me that everything would be fine if I followed his advice. He instructed me to hide the red thread on my wrist and to ensure my Janeu (sacred thread) wasn’t visible. Despite my excitement, I was nervous. I asked my friend Prem to join us, but he declined, citing his limited knowledge of Hinduism and his general discomfort. So, I went to the Taj Mahal for Namaz with Sana alone. I bought a handkerchief to cover my head and tried to blend in. With an estimated twenty to thirty thousand people present, I felt certain I was the only Hindu there, and as a Brahmin, I felt even more conspicuous.

When Namaz began, I was anxious about making a mistake. Sana had taught me the basics, and I was closely observing those around me. I did make a mistake, but Sana noticed and corrected me. I mistakenly recited the Gayatri Mantra instead of the Quranic verses, but I managed to complete the Namaz without drawing attention to my Brahmin background. Completing Namaz was a fulfilling experience. Sana had mentioned that regular Namaz practitioners seldom experience joint pain due to the frequent standing and bending. After performing Namaz, I ventured into the Muslim neighborhood behind the Taj Mahal and saw the festivities of the festival.

It was a wonderful experience, and I would love to learn Namaz properly in the future, especially with someone like Sana to guide and ensure my comfort.

Arranged marriage of cousin

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My cousin’s wedding was scheduled for December 12th, and I was initially excited about it. However, I was unable to attend because I had to be in Gwalior for my tour guide training exams and interview. The wedding was on the 12th, my written exam was on the 13th, and the party was on the 16th, which was also the day of my interview. In retrospect, I’m relieved I didn’t attend, as the events surrounding the wedding turned out to be quite chaotic. My cousin, who worked at a travel agency in Delhi and was 30 years old, wanted to marry and had his parents arrange the match.

My uncle, who had a relative in Benares seeking a groom for his daughter, acted as the mediator. The wedding was set for December, after being arranged in May. Although my cousin and the bride had met secretly, as her father disapproved of pre-marital meetings, they got along well and seemed happy. However, a few days before the wedding, the bride’s father, who seemed rather superstitious, insisted on having my cousin’s horoscope rechecked by a prominent Brahmin. According to traditional beliefs, horoscopes are matched on 32 different qualities, and if fewer than 16 match, the marriage is considered inauspicious.

The bride’s father was concerned that my cousin was a “Manglik,” which supposedly posed issues related to Mars in his horoscope. Despite these concerns, the horoscope was revalidated, and the wedding proceeded as planned. On the wedding day, as the groom’s procession arrived at the bride’s home, a commotion erupted. It was discovered that the bride did not want to marry my cousin because she was in love with someone else. Her boyfriend, accompanied by an advocate, was present and expressed his wish to marry her. The bride, who had left her home just before the wedding procession arrived, took refuge at a neighbor’s house. Her father and others forcefully brought her back.

Amid the chaos, the bride continued to protest and expressed her desire to marry her boyfriend. Despite this, my cousin chose to proceed with the wedding. The bride’s family then physically assaulted the boyfriend and his supporter, imprisoning them overnight, and the marriage was forcibly conducted. The bride was quickly brought to the groom’s home, where she reiterated her feelings to my cousin and asked for his help to reunite with her boyfriend. However, my cousin insisted she accept their marriage, given the circumstances.

It’s difficult for me to understand why my cousin went through with the marriage despite knowing the situation. He often spoke of his age and his fear that he wouldn’t find a partner if he waited longer, which might have influenced his decision. I also struggle to understand why the bride didn’t disclose her relationship with her boyfriend earlier or why this issue was only addressed on the wedding day. Arranged marriages are still common in India, but there’s a growing opposition to the practice. While I don’t have an issue with arranged marriages per se, the circumstances surrounding my cousin’s wedding make me uneasy.

The situation was handled poorly, and it’s distressing to see such forceful measures taken. I’m unsure whether to hope for my cousin and his wife to work things out or consider separation, but one thing is clear: if the bride were to act on her previous desires, it would create significant problems for my cousin and his family.