Tag Archives: ashram

Osho ashram Pune

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I visited Pune with some friends for just a few hours, but those few hours were enough to give me a taste of the city. On the surface, it felt like any other metropolitan Indian city, but there was definitely something special about Pune. We first visited the area where all the IT companies are located, and that visit was simply amazing. I saw offices of almost every big IT company I had ever heard of (Infosys, Wipro, TCS and many more). The architecture stood out as well. The buildings had unusual shapes, but they looked modern and impressive. I am sure the best IT techniques and futuristic designs were used to create them.

Everywhere in the city there was construction going on. Huge glass-windowed buildings lined the streets, and traffic was heavy, just like in any other big Indian city. After exploring the IT hub, we decided to visit the famous Osho Ashram in Pune. And that experience was… quite surprising. When I hear the word ashram, I imagine a simple, peaceful place dedicated to spirituality and meditation. But Osho Ashram felt more like a five-star resort, filled with wealthy visitors from around the world. At the entrance, there was even a reception counter, where I saw one Indian and one foreigner speaking in English. That was my first shock.

When we asked about how to enter, they handed us a pamphlet explaining the rules. The entry fee was ₹850 per day, just to visit the ashram. On top of that, they required every visitor to have an HIV test. If someone did not already have the test results, they could get tested right there before entering. I could not imagine why an HIV test would be necessary to enter an ashram. Later, I learned that Osho had very different ideas about sex and was very serious about issues like HIV and AIDS.

Even then, I did not fully understand what kind of approach required mandatory HIV testing just to enter. But some locals explained that it was fairly common to find sexual partners inside the ashram, which made the rule more clear. In that case, I guess it was a smart precaution, though definitely unusual for something called an “ashram.” This five-star ashram also offers accommodation at ₹5,000 per night. For that amount, one could easily stay at a luxurious hotel in India. But then again, a five-star ashram seems to deserve five-star prices.

Overall, I really enjoyed learning about the ashram and its unique setup. Maybe someday, when I have enough money, I will stay there myself and experience what it is like to live in a true five-star ashram. 🙂

Widows in Vrindavan

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I worked again with Irene, a graduate student from Ca’ Foscari University of Venice, whose research topic was Hindu widows. I had already assisted her in October 2009 in Varanasi, but this time she wanted to visit Vrindavan. She had heard a lot about the widows from Bengal who live there, and about the city’s importance for Hindu widows. Since I did not know much about Vrindavan myself, I contacted my friend Yashu, who lives there, and he kindly promised to help. In fact, he arranged everything for us — hotel, food, and even many interviews.

Irene had already heard about the Bhajan Ashrams (ashrams where chanting sessions are organized) and wanted to visit them to see if it was possible to interview the women there. I had also heard about widows working in these ashrams, but I had no idea how many there were or how large they could be. To my surprise, there seemed to be at least one in every alley, and some were extremely large, housing three to four thousand widows under the same roof. These ashrams are generally run by wealthy religious people. Each widow who chants for three hours receives Rs. 2, along with a small portion of rice and lentils.

The ashrams usually run two or three shifts a day — the first beginning around 8:00 a.m. and the last ending around 6:00 p.m. However, not just any widow can join. They must first register with the ashram, after which their chanting time is scheduled. There are thousands of widows in Vrindavan, most of them — over 90% — from Bengal. Many do not speak Hindi. Some live in government ashrams, some in private ones, some rent small rooms, while others sleep on the streets or along the Yamuna River. Over 95% make a living by working in Bhajan Ashrams and begging. Most widows chant during the day and then beg in the mornings and evenings, when pilgrims are on their way to temples.

Vrindavan, known as the “city of temples,” has nearly 5,000 temples and is considered one of Hinduism’s holiest places. Each year, hundreds of thousands of pilgrims visit. Because of the religious devotion of visitors, donations are common — which makes Vrindavan an unfortunate hub for begging. It was painful to see how many widows depended on it for survival. When we asked the widows why they chose Vrindavan instead of other sacred cities like Varanasi or Haridwar, most said that Vrindavan is particularly popular among Bengalis. However, few knew the reason behind this. One non-widow woman shared a fascinating story:

She said that long ago, two brothers worked as cashiers in a king’s palace. One day, while busy with their work, they ordered water with sugar. By mistake, the servant mixed salt instead of sugar. The brothers drank it without noticing, so absorbed were they in their work. When the servant confessed his mistake, they were astonished that they hadn’t realized the difference. This made them reflect: If they could be so devoted to their worldly duty, why not apply the same devotion to God?

The brothers abandoned material life and came to Vrindavan, then a forest, to meditate. Their devotion was so powerful that even the king came to meet them. When he offered them any reward, they only asked him to repair the broken stones at the ghat where they meditated. To the king’s shock, the ghat was made of precious stones that were rarer than anything in his own palace. Realizing their spiritual greatness, the king then offered them as much land as their eyes could see from one spot — and that land became Vrindavan. This, people say, is why Vrindavan is so popular among Bengalis.

Despite Irene’s efforts, we managed to interview only about ten women. Most did not speak Hindi, which limited communication. We also visited two government-run widow ashrams: one by the central government and one by the state of Uttar Pradesh. The central government ashram was more organized, a new building with 500–600 rooms and about 2,700 widows living there. At first, a government helper allowed us to sit and talk with the women. But soon, another official stopped us, insisting we needed permission from the district magistrate. A similar thing happened at the largest Bhajan Ashram. Finally, when we reached the state-run ashram, a kind security guard let us conduct interviews discreetly. He warned us not to let the officers find out, explaining that both officers there were corrupt.

According to him, officers steal from the widows’ pensions. They first demand Rs. 300 from each widow to issue a pension registration card, which is supposed to be free. Then they claim the pension takes a year to start, when in fact it begins within days. This way, they pocket the widows’ entire first-year pension. Even afterward, they keep half of the monthly pension for themselves. With about 300 widows in the ashram, he estimated that they steal around Rs. 90,000 every month, while also bribing higher officials to remain silent. I was shocked and saddened to hear this. How could anyone exploit poor widows who survive on Rs. 2 and a handful of grains?

It also explained why officials at the central ashram had tried to stop us from interviewing women — they didn’t want their corruption exposed. Because of these obstacles, we shifted focus to interviewing widows who lived independently. Many shared heartbreaking stories. Most were married very young, lost their husbands early, were denied education, and eventually came to Vrindavan. Some left home because their own children neglected them. A few Bengali women told us they stay in Vrindavan for 11 months, save money and grains, and then return home briefly to give everything to their children.

We also noticed cultural differences. Many Bengali widows did not strongly believe that widowhood was punishment for sins in past lives, while most North Indian widows did. Curiously, although North Indians often say Bengal discriminates most against widows, the Bengali women we spoke with did not feel this way. Perhaps, sadly, they have normalized discrimination to the point where they no longer recognize it as injustice. We asked about widow remarriage. Interestingly, older widows (around 70) supported remarriage, while younger widows (40–50) believed it was a sin. Younger widows felt that widowhood was divine punishment, and if they tried to escape it by remarrying, they would be punished further — even becoming widows again in the next life. Perhaps older widows, having faced loneliness, understood the value of companionship more deeply.

Later, we spoke with a Sanskrit scholar and katha speaker to learn what Hindu texts say about widowhood. She explained that scriptures list several causes for widowhood: disrupting another couple’s marriage, engaging in extramarital relationships, or even physical relations during the menstrual cycle. She insisted these rules applied equally to men and women. Interestingly, this also suggests that love marriages were accepted in Hinduism, since forcing someone into an unwanted marriage is condemned.

After spending time in Vrindavan and Varanasi, I reached one strong conclusion: widows who stay with their families and find some work, however small, live far happier lives than those who depend on ashrams or begging. The situation in ashrams is tragic, worsened by corruption and lack of accountability. In my view, the only real solution is education. If women are educated and skilled, they can seek employment, support themselves, and live with dignity. The question is: when will the Indian government finally take women’s education seriously?

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.

San Francisco guests at home

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I hosted a couple from San Francisco at my guest house for three weeks. They arrived in Varanasi five weeks ago and initially stayed at a guest house near Assi Ghat for two weeks. Unfortunately, they were uncomfortable there because the bed in their room was not to their liking. They learned about my guest house through Megan, one of my guests, whom they met at a café. Megan brought them to my place, and they enjoyed it so much that they decided to spend the rest of their time in Varanasi with us. Both of them are psychologists from San Francisco.

They were eager to learn Hindi and tabla while in Varanasi. I introduced them to the Indian classical music school next door, where Uncle Sam was impressed and decided to take tabla lessons. Binit, the Hindi teacher, taught them the language. They showed a strong interest in social work, having already been involved with Bal Ashram before arriving. I also took them to Lok Samiti to show them the organization’s work, and they were deeply impressed. They even asked Nandlal Master, the president of Lok Samiti, if they could assist with his efforts.

Uncle Sam and Auntie Mar were wonderful guests. Even though their stay was only three weeks, we developed a strong bond, and I miss them now. Uncle Sam kindly gave me a netbook, which will be incredibly useful for me during power cuts and while traveling.

Widows in Varanasi

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I worked with a student named Irine from the University of Venice who wanted to study widows in Varanasi, focusing specifically on the issue of prostitution among widows in widow ashrams. She explained that her interest was sparked by the film *Water*. Although I found the subject compelling, I was initially uncertain about finding widows to interview about prostitution. Nevertheless, the topic intrigued me, so I agreed to collaborate with her. I conducted some research and discovered a government-run widow ashram near my home.

Upon visiting, we found about 18 widows living at the ashram. The facility was in poor condition: while there was a garden and open space, the building itself appeared to be from the early 1900s and was not well maintained. An office staff member informed us that a wealthy pilgrim from Kolkata had once visited Varanasi, met a widow at a ghat, and was moved by her story. This encounter led him to fund the construction of the ashram, which was later handed over to the government. It is currently managed by the Department of Women Welfare for Uttar Pradesh.

This is the only government-run widow ashram in the entire state of Uttar Pradesh. The woman in charge of the office was receptive to Irine’s project and allowed us to interview the widows. The ashram is divided into two sections: one for widows who are able to care for themselves and another for those who are physically unfit. Each widow receives only Rs. 550 (US$ 12) per month from the government. We were told by both the widows and the office in charge that no government funds had been received for the past three months, leaving the widows without any financial support.

The office in charge mentioned that local donors, who regularly contribute to the ashram, are essential for the widows’ survival. Without these donations, the government stipend alone would be insufficient. It is difficult to imagine how one could survive on Rs. 550 a month. The widows who are capable of managing on their own live on the ground floor, while those who are older or in poor health reside on the first floor. The government provides each widow with a small gas stove for cooking, but they must prepare their own meals. The ashram has a kitchen where food is prepared for those who cannot cook for themselves, with the cooking done by office staff. There is also a washing machine for laundry, though I am unsure who operates it.

The rooms are spacious, with four beds in each. Irine was particularly interested in exploring the issue of prostitution among widows, but I was uncertain how to approach this sensitive topic with women who were all over 65, with some over 80. We decided to visit the ashram multiple times, building rapport with the widows and staff to see if any information might emerge. We also inquired about other widow ashrams in Varanasi and were directed to two additional locations. One was very close to my place, called Mata Anandmayi Ashram.

At Mata Anandmayi Ashram, we discovered that it primarily functions as a religious school for girls. The peon mentioned that there were over 20 widows there as well, but the manager was extremely uncooperative. He denied that they housed any widows, which was puzzling. We were unable to speak with anyone other than the rude manager and peon. We then visited Birla Ashram at Chowk, Varanasi, which was established by the Birla family. There were around 20 widows residing there, but we couldn’t speak with any of them on our first visit.

We encountered a woman who was not a widow but was staying there thanks to her IAS officer husband, who had arranged a room for her due to her religious interests. She was uncooperative and prevented us from speaking with the widows. She asked us to return after a few days as she wanted to consult someone in Kolkata first. We returned after a few days and fortunately, the woman was not present. We managed to speak with a widow, but she was busy at the time. She told us that most of the widows at Birla Ashram work as cooks in various households and that the ashram only provides them with a room.

The disparity in support and conditions between the ashrams was striking. Some widows, particularly those who were unable to work, seemed to receive little more than a place to stay. When a widow dies, the ashram informs the family; if no one comes, the body is cremated, sometimes traditionally and sometimes using an electric burner. The stories of the widows were both heartbreaking and enlightening. Many were forced to leave their homes due to harsh circumstances: some were expelled by their own children or daughters-in-law, while others chose to leave to avoid being a burden. A common thread among them was early marriage, with some married as young as 6 or 7 years old.

I met several women married at such a young age, and many lost their husbands by the time they were only 10, never having lived with them. One remarkable woman from Chennai, who was the most educated and articulate of all the widows we met, shared a particularly poignant story. Married at seven, she spent four years living with her parents before moving in with her husband at eleven, only to be separated from him for a year due to family traditions. After her husband’s death, she lived with her parents and later with her sister. Feeling like a burden, she initially came to Varanasi to commit suicide but was saved by a boat rower and sent to the ashram. Her story was deeply moving and highlighted her resilience.

She described South Indian widow traditions, which differ somewhat from North Indian practices. For instance, after a husband’s death, a South Indian widow’s head is shaved, and she is separated from others while sarees are thrown at her from a distance. In South India, widows are permitted to wear either white or red sarees, whereas in North India, only white is allowed. The practice of throwing sarees is not something I have heard of in North India, but considering the conditions faced by widows, it’s not entirely inconceivable.

When we asked all the widows why someone becomes a widow, they all agreed with the belief that it is due to some sin from their past life. However, they felt that the sins of widowers are not as severe. Widows are expected to follow stringent rules, such as abstaining from tasty food, not interacting with men, not going out, not wearing colorful clothes, and avoiding celebrations. Most widows believed these restrictions were necessary to atone for their sins and avoid punishment in the afterlife.

Regarding remarriage, only a few widows felt it was acceptable; most viewed contemporary widows who remarry or dress in colorful clothes negatively. The general sentiment was that widows should adhere strictly to traditional practices. The prevailing view among the widows was that they were marginalized and discriminated against, particularly in Varanasi. They are often excluded from weddings and considered bad luck. It is disheartening to see such practices, which seem disconnected from the core values of Hinduism, which I believe should emphasize equality and respect for all individuals.

This experience has taught me a great deal. The systemic issues and historical practices that have contributed to the plight of women in India are profound. While education is crucial for addressing these problems, the current state of educational and social reform suggests that change may be slow. It is clear that addressing these deep-seated issues requires not only better education but also comprehensive social and policy reforms.

Work with MTV Italy

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My brother, who was working as an Italian interpreter for MTV Italy, asked me to assist them in Benares and Allahabad. They were working on a documentary titled *Camminando*, a joint production between MTV Italy and LA7 (Channel 7). They were in Lucknow when they contacted me, and their next stop was Allahabad, where they wanted to film Patalpuri Temple and the ghats, but they didn’t have any contacts or a clear plan for the shoot. I was tasked with selecting characters and scheduling interviews in both Benares and Allahabad, with only four days to complete the work.

I reached out to Mr. Shubhranshu Chowdhary, who had been my boss during the CBC documentary, to see if he knew anyone in Allahabad. He provided me with the contact information of a journalist in Benares, who then connected me with another journalist in Allahabad. The following day, I traveled to Allahabad and met the journalist. We visited all the locations MTV wanted to film, including the Patalpuri Temple, which is located within Akbar’s fort and is now a military base. Despite our attempts to contact the army officers, the process seemed too lengthy given our tight schedule. I decided to leave this part to the journalist and returned to Benares to complete the remaining tasks.

In Benares, MTV wanted to film Sadhus, Babas, and Aghoris. I first visited the Kina Ram Monastery, the headquarters of the Aghor society. However, I was unable to obtain permission to shoot there because previous TV channels had filmed there without proper authorization, resulting in unauthorized footage being included in their broadcasts. I learned that Aghoris are often misunderstood; they do not consume dead body flesh or engage in other extreme practices as rumored. Although they were very open and informative, they did not allow us to film.

I then visited several other Aghor monasteries, all of which shared similar views about the society’s practices, emphasizing that Aghoris no longer partake in such rituals. I also explored Bhagwan Avdhoot Ram Ashram on the other side of the Ganga, which was quite interesting. The ashram operates a hospital recognized in the Guinness World Records for treating the most leprosy patients, as well as a school for street children, a library, and a press. Although the ashram was initially reluctant to allow MTV to film due to previous issues with the Kina Ram Monastery, I managed to persuade them to permit the shoot.

I visited other monasteries that were open to filming, including one with several Italian Aghoris. Despite their limited knowledge about Aghora, MTV was keen to include them. MTV was particularly interested in finding an Aghori who would eat dead body flesh on camera. This was a challenge because, according to Aghoris, such practices had been abandoned over 400 years ago by Baba Kina Ram and were now prohibited. However, I managed to locate an Aghori who agreed to eat dead body flesh. He planned to perform a special puja called Mahabhog once a year, using dead body flesh, and was willing to conduct an additional puja specifically for MTV.

I was shocked by his willingness to engage in such practices for money. He even provided a list of materials he needed, including two bottles of whisky, and assured me he would arrange for the dead body. He explained that when bodies are cremated, some are retrieved by the Doams, who work at the funeral place, and this would be used for his puja. MTV Italy was thrilled to have found someone willing to perform this ritual, but their Rome office ultimately prohibited the footage of the ritual due to ethical concerns. After completing the filming in Allahabad, MTV Italy arrived in Benares.

We filmed all the planned characters, including an intriguing Baba known as Lali Baba, who wore over 350 necklaces weighing more than 40 kg and engaged in various unique practices. MTV considered Lali Baba to be the standout character of the documentary. We also filmed at the Mother Teresa Home. When the shoot concluded, MTV Italy left Varanasi. Unfortunately, they were among the most disorganized teams I have ever worked with. They lacked a clear schedule, had no knowledge of what to do in Benares until just days before their arrival, and were unfamiliar with the characters they wanted to film.

Later, my brother informed me that the entire crew was arrested in Khajuraho for filming inside temples where cameras were prohibited. They had entered the temple by scaling the back wall and spent over eight hours in jail. Their lack of organization was astonishing.