Tag Archives: death

Untouchability/ Impurity

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The idea of unaccountability has always been part of Hindu culture but it also changed the way everything changed over time. If we look at real idea of unaccountability then it is completely karma based and anyone can become untouchable or impure by doing certain karma at anytime in their lives but at present certain communities are considered 24 hours untouchable. The best examples in my city are the people who work at cremation sites.There is so huge discrimination against them that the community doesn’t seem to have any hope. Even they don’t consider themselves as someone who can even dream of changing their lives.

I still remember when I worked with CBC a few years ago on a documentary project which was about filming a young Doam (the caste of people who work at the cremation grounds) whose father was still involved in the cremation ground but the son was either studying computers or working at a multinational company and at one moment we thought that it was impossible to find someone in such condition because no family had ever sent their kids to the school. Anyways, something magic happened and we found an amazing person for our episode, in fact it was the best story of the series.

Something really in interesting happened with me last night which made me write this story and really made me think if there is any impact of education on Indian society or not? Are we still stuck with that crazy system of unaccountability/ impurity / discrimination of the basis of somebody’s caste? And the worse thing is that nobody wants to think about the real idea and just want to go with the present system. One of my friend’s father died yesterday and I went to the cremation ground with my two friends who are my age graduate living in so called educated Indian city.

Both of my friends were really concerned about getting touched by anyone at the cremation ground because it would have made them impure or untouchable. The idea of impurity associated with cremation says that whoever participates in the funeral becomes impure until they have taken a bath again. They were planning to keep a distance from all of the family members, even my friend. They warned me also to not get touched by anyone but I did not know how to make it happen. I was going to my friend father’s funeral and I knew that at least I was going to hug him or touch him to show my sorrow and support in this difficult time.

Anyways, I arrived at the cremation ground and saw my friend standing alone and looking at his father’s funeral. That feeling of seeing my friend was so strong to me that I could not stop myself by going close to him. My other friend’s, who were concerned about getting touched, also came with me. I was talking with my friend and suddenly I noticed that two other friends who had come with me were gone now. They were standing kind of 20 meters away from me. Suddenly the friend who father had died started crying and now I could not stop myself by putting my hand over his shoulder. We were standing like this for a while and then I went to my other friends and we returned back home.

But the most interesting experience for me when I started my motorbike to drive back home. It was the same motorbike I had used to reach at the cremation ground with two other friends but now they did not want to ride it. We were three on one motorbike with me being the driver and my other friends were asking each other to sit on the bike first so that they don’t touch me. Anyways, they also came on my bike and we all drove back together. The next day one of those friends came to me and said that he had to change his clothes and take a bath before entering in home only because I touched someone at the cremation ground and they got touched by me.

I thought about it a lot and was wondering if this idea of impurity is more important than showing your support to a friend who is facing a death of a family member? Anyways, I think I just did not do anything wrong, in fact I did not do anything, it was just my human feeling which made me touch that friend. I also want to respect traditions but definitely can’t compromise with my social duties.

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.

Prabhu’s death and superstition

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My friend Prabhu passed away last month from colon cancer. His death has deeply impacted my life, as he was one of my closest friends. I miss him immensely. I was discussing his death with two friends, Babu and Rahul. Babu has a degree in science and is preparing to study in London, while Rahul has a degree in arts. Both are educated and have lived in the city all their lives. Although everyone who knew Prabhu was aware that he died of colon cancer, Babu and Rahul offered an explanation that shocked me.

They claimed that one of the main reasons for Prabhu’s death was his motorbike, which he had purchased a year ago. According to them, Prabhu’s Saturn was not aligned favorably, and buying anything made of iron is considered dangerous for someone whose Saturn is not in a good position. They identified four mistakes Prabhu made: buying a motorbike, purchasing it on a Saturday, choosing a black color for the bike, and not allowing others to ride it. Babu and Rahul believed that black is an “anti-Saturn” color, and buying a black motorbike was a significant error.

Prabhu was very attached to his motorbike and never let anyone else, even his family members, ride it. Babu and Rahul suggested that if Prabhu had allowed others to use the bike, it might have reduced the negative influence of Saturn and helped him fight colon cancer. Hearing this explanation left me astounded. It seemed absurd to link cancer to something as trivial as a motorbike, especially when we need to understand the real causes of such diseases.

I often hear about unhealthy practices such as mixing animal fat with oil and butter, treating old potatoes with acid to make them look fresh, or the increasing consumption of meat products. While these practices are concerning, Prabhu’s doctors attributed his cancer to excessive consumption of deep-fried and spicy foods. Prabhu himself admitted that he hadn’t eaten lunch in the past seven years. He ran a Kachaudi shop and would consume 10-12 Kachaudis with very spicy vegetables every morning, then eat nothing else for the rest of the day.

He also mentioned using burnt oil to prepare the Kachaudis. He maintained this diet for seven years, and his dinners usually consisted of roti with spicy vegetables. He had rarely eaten lentils during this time and suffered from serious constipation for years without ever consulting a doctor. Additionally, he chewed betel and tobacco frequently. I believe these factors, not his black motorbike bought on a Saturday, contributed to his colon cancer.

It seems that while India is evolving with its younger generation, there are still many outdated beliefs that hinder progress. The younger generation must move beyond such superstitions to better understand and address real health issues.

Behavior of ghosts in villages

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I have always been intrigued by people who believe they are affected by ghosts and who go to great lengths, such as visiting babas or exorcists, to rid themselves of these supposed spirits. I’ve wanted to learn more from individuals who claim to have been haunted by ghosts or who have had ghostly encounters. Recently, I had the opportunity to meet a few people who feel possessed by ghosts and believe these entities are ruining their lives. A few days ago, I was in my village for my cousin’s wedding. I used to discuss ghost stories with him and my other cousin, and they shared some fascinating tales about ghosts in their village.

They mentioned a place where people who believe they are possessed go to seek relief. After the wedding, I asked my cousin to take me to this place, which was about 5 kilometers from the village. We navigated narrow paths, observed the picturesque village life, and finally arrived at the location where people come to be freed from ghosts. It was the tomb of a Muslim baba who had passed away many years ago. Locals believe that this baba had supernatural powers to combat ghosts and that he can still help even after death.

There were two tombs: a small one and a large one. We visited the small tomb first. I was told that Thursday is a special day for this place, attracting more visitors, although I’m not sure why Thursday is significant. Since it was Friday, I hoped there wouldn’t be many people. However, I was shocked to find about 30 families who had set up temporary shelters there. I noticed that these shelters lacked basic amenities like stoves or beds; people cooked outside and slept under the open sky. The temporary shelters were used mainly in case of rain. As I walked around the tomb, I encountered several distressing sights. I saw three people chained to a tree.

I approached one of them and sat nearby. Another man sitting there invited me to join him, and fortunately, he began explaining what was happening. He described his great distress due to ghosts. He explained that he had come there with his brother, who was also chained to a tree. The brother used to work as a tailor in Mumbai, while his brother worked in a factory in Ludhiana. One day, his sister-in-law called, reporting that her husband was behaving strangely and would not come home. He was exhibiting odd behaviors, making strange noises, and so on.

His condition seemed to suggest possession by ghosts to his brother, who instructed his sister-in-law to bring him to their village immediately. This man left his job in Mumbai to care for his brother. When I asked how he knew his brother was possessed, he claimed to have supernatural powers and experience with such matters. Upon arriving in the village, they took the possessed person to the tomb. The person resisted staying there and would often try to escape, which led them to chain him to the tree. He said his brother was haunted by several types of ghosts: one was an Aghori, another a Chamar, and others of different castes.

He explained that he inferred this from his brother’s actions, such as drinking his own urine (indicative of an Aghori) and spitting in his food or tearing his clothes (which he associated with a Chamar’s behavior). The final confirmation came from his conversation with the baba, whose tomb was there. I was puzzled when he mentioned speaking with the baba, as I knew the baba had died years ago. I asked him again, and he indicated the tomb, leading me to believe he was referring to one of the people present. My cousin clarified that he was talking about the baba whose tomb was there. According to him, after praying at the tomb, the baba communicates through the people’s tongues.

The baba never appears in person; instead, he allegedly possesses individuals and speaks through them. It was astonishing to hear such beliefs. The idea that the baba speaks through possessed individuals was difficult to grasp, but I continued to listen. I asked if he had ever been attacked by ghosts himself, and he loudly claimed that ghosts had continuously tried to attack him. However, because he also possessed some supernatural abilities, they could not harm him. He recounted an incident where, while riding his bicycle, he fell and broke his head after being struck by a ghost.

When I asked if he saw the ghost, he said no, but he believed it was a ghost due to the nature of the incident, which felt different from a mere accident. We then returned to his brother, and the affected person’s wife arrived with their six-month-old child, questioning her husband about who had inflicted the ghost upon him. I heard the affected person mention a name, but his wife disagreed, arguing that the person named was not capable of causing such problems. She insisted that he must provide the correct name and said they would keep him chained until he did. It seemed they had a specific name in mind and wanted it confirmed through the affected person’s responses. The affected person’s brother claimed the ghost was making him lie.

I asked the brother if his sibling felt any better since arriving at the tomb. He confidently stated that the baba’s help had significantly improved his brother’s condition after two months of confinement. It was distressing to think of a young man, around 26-27 years old, being locked up for two months. The brother also lamented the financial and time losses due to the ghost. He had left his job two months ago and was now financially depleted, yet he was determined to remain and fight the ghost. I was deeply troubled by the destruction of lives due to such beliefs. The sight of the six-month-old baby was particularly heartbreaking.

I suggested that they should consider seeing a doctor, but the brother proudly insisted that if his brother had a mental problem, he would be open to seeing a doctor. However, he believed that the problem was indeed ghostly and not a mental issue, as confirmed by the baba. It is hard to believe that such beliefs persist in the 21st century. I was even more saddened by the presence of numerous children who had been living there with their families for months. I wondered how these experiences might affect their future, as they might grow up to seek out exorcists or visit tombs themselves.

After speaking with the affected person, I walked around and saw two others also chained to trees. I wanted to speak with their families but found only a few children playing nearby. Many others were present, making strange noises, some talking to trees, walls, or even rubbing their bodies on the ground and screaming. It was disheartening to see so many people wasting their lives in this way. I decided to visit the second tomb, about 2 kilometers away from the first. The situation there was similar but seemed more organized, with some convenience stores nearby.

I witnessed an intriguing incident where a person, seemingly possessed, fainted, and his family made him drink Coca-Cola. After drinking, he seemed rejuvenated and resumed his activities, which humorously suggested that even ghosts might have a taste for Coca-Cola. As it was getting late and I needed to return to Varanasi, I left the place feeling both shocked and saddened. After returning to Benares, I spoke with several people, many of whom also believed in ghosts. Some explained that there are 8.4 million forms of life, including ghosts, and that everyone becomes a ghost at some point. Others described ghosts as having both good and bad varieties, with the bad ones causing trouble.

One friend told me a story about a haunted village where ghosts supposedly urinate or defecate on food left out overnight and create disturbances while the resident sleeps. Another story involved a ghost who smokes beedis in a locked room, with people providing beedis when the ghost knocks. They believe the beedis are consumed by the ghost despite the room being locked. I read an article about an English ghost in Bihar, believed to be a British soldier who wanders his cemetery. People offer him toast, coffee, and cigarettes, and if they forget, he reportedly harms passersby. The ghost is described as appearing as a British soldier with a sword.

Some people believe that ghosts arise from unnatural deaths or improper death rites, which seems unfair to me. I spoke with Aghoris, who suggested that while ghosts might exist, they usually do not bother others unless provoked. I prefer this perspective over the fear of ghosts. I often think about ghosts due to their frequent mention in my society. While many are afraid of ghosts, I am more concerned about street dogs or police behavior at night. My friends have mentioned the concept of “flashbacks,” where one might see or hear things that aren’t actually there.

This phenomenon, which I’ve experienced myself, can be mistaken for ghostly activity. If it persists, seeing a doctor is advisable, though many attribute it to ghosts and seek out exorcists or babas, often at great personal cost. I am considering creating a video documenting individuals who believed they were possessed by ghosts, only to find relief through medical treatment, in hopes of helping others reconsider their approach. I’m unsure if this idea will be effective, but I would like to pursue it if my resources permit.