#religious places in gujarat
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Unlocking Divine Beauty: Explore the Famous Religious Places in Gujarat for Your Way To Success
Introduction:
Gujarat, a vibrant state in western India, is not only known for its rich cultural heritage and lip-smacking cuisine but also for its plethora of religious landmarks. In this blog, we'll take you on a spiritual journey through some of the famous religious places in Gujarat, showcasing the best places to visit that can lead you to success in both a spiritual and cultural sense.
Somnath Temple: The Epitome of Divinity
Nestled on the shores of the Arabian Sea, the Somnath Temple is a sacred haven for devotees. Believed to be the first among the twelve jyotirlinga shrines of Lord Shiva, a visit to Somnath is considered a path to spiritual enlightenment. The intricate architecture and the rhythmic chants resonate with the divine, making it a must-visit destination in Gujarat.
Akshardham Temple: Where Spirituality Meets Architectural Brilliance
Located in Gandhinagar, the Akshardham Temple is a masterpiece of craftsmanship and spirituality. Dedicated to Lord Swaminarayan, this temple complex is not only a divine sanctuary but also an architectural marvel. Immerse yourself in the tranquil surroundings and intricate carvings that narrate tales of ancient wisdom.
Dwarkadhish Temple: Gateway to Salvation
Dwarkadhish Temple, situated in Dwarka, is a significant pilgrimage site for Hindus. Dedicated to Lord Krishna, this temple stands on the banks of the Gomti River and is believed to be the dwelling place of Lord Krishna during his earthly existence. The spiritual aura and the panoramic views make Dwarkadhish Temple a serene destination for seekers of divinity.
Ambaji Temple: A Feminine Force of Devotion
The Ambaji Temple, located on the Arasur hill in the Aravalli Range, is dedicated to Goddess Amba. Regarded as one of the 51 Shakti Peethas, this temple exudes a divine energy that draws pilgrims from far and wide. The panoramic views of the surrounding landscapes add to the mystique of this sacred site.
Conclusion:
Gujarat, with its rich tapestry of religious diversity, beckons spiritual seekers and cultural enthusiasts alike. Exploring the famous religious places in Gujarat is not just a journey of devotion but also a path to success in understanding the history, culture, and spirituality that this region has to offer. So, pack your bags and embark on a soul-stirring journey through the divine landscapes of Gujarat.
To plan your spiritual sojourn to Gujarat and explore these incredible religious places, visit Tours and Journey for an enriching and fulfilling travel experience. Your way to success begins here!
#famous religious places in gujarat#best places to visit in india#hindu religious places in gujarat#religious places in gujarat
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Let's talk about the idolized Aurangzeb. What he did and why is he considered great?
We will be focusing on the destruction of temples and hindu genocide done by him to debunk claims deny that this.
By the order of Aurangzeb (1645 AD) according to Mirãt-i-Ahmadî, Temple of Chintaman situated close to Sarashpur (Gujarat) and built by Sitaldas jeweller was converted into a mosque named Quwwat-ul-lslam (might of Islam) (1645 AD.) A cow was slaughtered to 'solemnize' the 'ceremony'.
Slaughtering a cow was a heinous choice, cow being one of the holiest animal in Hinduism. As well as, Hinduism prohibits animal slaughter, to do it right where their place of worship used to be where now stands a Mosque was simply to mock and destroy the souls of the indigenous population. The Pandits and Cows were always their main targets.
This was done before he even became the king, he was just a prince at this point.
When he became the king he sent Mir Jumla on an expedition to Cooch Bihar. Mir Jumla demolished ALL temples in that city and erected mosques in their stead. The general himself wielded a battle-axe to break the image of Narayana.
Mirãt-i-Ahmadî continues, In 1666 AD, he ordered the faujdar of Mathura to remove a stone railing which had been presented by Dara Shukoh to the temples of Keshav Rai. He explained: “In the Muslim faith it is a sin even to look at a temple and this Dara had restored a railing in a temple!”
You can still argue that Islamic Colonization simply had a political motif and not a religious one, if that would have been the case, none of the indigenous people would have been harmed, none of them would have been forcefully converted, their heritage would not have been destroyed right in front of their eyes, their schools and texts would have been burned. This is downright evil and was done in the name of Allah by all the Mughal tyrants.
“The richly jewelled idols taken from the infidel temples were transferred to Agra and placed beneath the steps leading to the Nawab Begum Sahib's (Jahanara's) mosque in order that they might be “pressed under foot by the true believers”. Mathura changed its name into Islamabad and was thus called in all official documents.”
In the same year, Sita Ram ji temple at Soron was destroyed as also the shrine of Devi Patan at Gonda. News came from Malwa also that the local governor had sent 400 troopers to destroy all temples around Ujjain.
According to Muraqat-i-Abul Hasan, civil officers, agents of jagirdars, karoris and amlas from Cuttack in Orissa to Medinipur in Bengal were instructed as follows:
“Every idol house built during the last 10 or 12 years' should be demolished without delay. Also, do not allow the crushed Hindus and despicable infidels to repair their old temples. Reports of the destruction of temples should be sent to the court under the seal of the qazis and attested by pious Shaikhs.”
(1672 AD) several thousand Satnamis were slaughtered near Narnaul in Mewat for which act of 'heroism' Radandaz Khan was tided Shuja'at Khan with the mansab of 3000 and 2000 horse.
(1675 AD) Guru Tegh Bahadur was tortured to death for his resistance against the forcible conversion of the Hindus of Kashmir. The destruction of gurudwaras thereafter is a well-known story which our secularists have succeeded in suppressing because the Akali brand Sikhs have been forging ties of friendship with Islam as against their parent faith, Hindu Dharma.
Mirãt-i-Ahmadî goes ahead: “On 6th January 1680 A.D. Prince Mohammad Azam and Khan Jahan Bahadur obtained permission to visit Udaipur. Ruhullah Khan and Yakkattaz Khan also proceeded thither to effect the destruction of the temples of the idolators. These edifices situated in the vicinity of the Rana's palace were among the wonders of the age, and had been erected by the infidels to the ruin of their souls and the loss of their wealth”. Pioneers destroyed the images. On 24th January the king visited the tank of Udayasagar.
His Majesty ordered all three of the Hindu temples to be levelled with the ground. On 29th January Hasan AN Khan made his appearance' and stated that “172 temples in the neighbouring districts had been destroyed.” His Majesty proceeded to Chitor on 22nd February.
Temples to the number of 63 were destroyed. Abu Tarab who had been commissioned to effect the destruction of idol temples of Amber, reported in person on 10th August that 66 temples had been levelled to the ground.’ The temple of Someshwar in western Mewar was also destroyed at a later date in the same year. It may be mentioned that unlike Jodhpur and Udaipur, Amber was the capital of a state loyal to the Mughal emperor.
Khafi Khan records in his Muntakhab-ul-Lubab: ‘On the capture of Golconda, the Emperor appointed Abdur Rahim Khan as censor of the city of Haiderabad with orders to put down infidel practices and innovations, and destroy the temples and build mosques on the sites.’ That was in 1687 AD. In 1690 AD, he ordered destruction of temples at Ellora, Trimbakeshwar, Narasinghpur, and Pandharpur.
Aurangzeb also destroyed, Kashi Vishwanath Temple in Kashi, Uttar Pradesh - which considered as the most scared hindu temple and land.
In 1698 AD, the story was repeated at Bijapur. According to Mirat-i-AhmadT: 'Hamidud-din Khan Bahadur who had been deputed to destroy the temples of Bijapur and build mosques there, returned to court after carrying out the order and was praised by the Emperor.' As late as 1705 AD, two years before he died, 'the emperor, summoning Muhammad Khalil and Khidmat Rai, the darogha of hatchet-men' ordered them to demolish the temple of Pandharpur, and to take the butchers of the camp there and slaughter cows in the temple.' Cow-slaughter at a temple site was a safeguard against Hindus rebuilding it on the same spot.
The saddest part is, all of this information, the bloodiest part of Indian History is never shown to the people, they grow up learning, Mughals were great emperors that built great things. When none of that holds any ounce of truth. It should be said without any censorship, these tyrants destroyed the culture, tradition and religions of India.
With all this information, if you're still defending these tyrants, if you still "want them around", if you still insist "it wasn't that bad", you absolutely do not care about "human rights", every activism you take part in is just performative. And I do not respect you or your opinion on any social issue.
#aurangzeb#mughal empire#hinduphobia#ancient india#colonisation in india#temple destruction#mughal invasion#hindublr#hindu temples#pseudo secularism#hindu genocide
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Geography and landscape come into focus in the area of religious belief. Places of pilgrimage – tirthas and ziarats – are scattered all over the subcontinent. Pilgrimage crosses frontiers and carries cultural idioms from one place to another. Some sites are specific to a religion and retain their prominence as long as they can count on the patronage of that religion. But many more places acquire an association with the sacred and this brings about a cluster of religious connections, sometimes in succession and at other times simultaneously. Somanatha and its vicinity in Gujarat were home to places of worship revered by Vaishnavas, Buddhists, Shaivas, Jainas and Muslims. Patterns such as this cannot be explained by simply maintaining that there was religious tolerance, as there were expressions of intolerance at some places. Evidently there were other concerns that made such places attractive. Sacred sites could also be taken over by a winning religion – thus a megalithic site was appropriated for the building of a Buddhist stupa at Amaravati, a Buddhist chaitya was converted into a Hindu temple at Chezarla, a Hindu temple was converted into a Muslim mosque at Ajmer, and there are many more examples. Possibly some sites were thought to be intrinsically sacred and therefore attracted new religions, or perhaps taking over a sacred site was a demonstration of power. Sacred groves and trees, mountains , caves in hillsides, springs and pools are part of popular worship where landscape and belief come together. When they are appropriated by the powerful and the wealthy, then the landscape has to host monuments.
Early India: From the Origins to AD 1300 (2003), by Romila Thapar
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Narendra Modi’s electoral success in Gujarat between 2001 and 2014 and on the Indian scene since then stems from his novel blend of populism and Hindu nationalism (Hindutva). Hindutva grew out of the Rashtriya Swayamsevak Sangh (National Volunteer Organization, RSS), a paramilitary-style nationalist group founded in 1925 to bulk up young Hindus both physically and morally so they could stand up to Muslims, who were depicted as a danger to the majority.
Modi joined the RSS as a child and devoted his life to it, pursuing no other careers and even living apart from his wife. He rose through the ranks, eventually becoming the chief minister of Gujarat (his home state) in 2001. The following year, he oversaw an anti-Muslim pogrom that left some 2,000 dead— a strategy of religious polarization that won him the December 2002 regional elections. Similar successes in 2007 and 2012 made Modi the obvious prime ministerial candidate for his Bharatiya Janata Party (Indian People’s Party, BJP) in 2014.
But he left behind the RSS tradition of collective decision-making, putting himself front and center and striving to connect directly with “his” people. Rather than relying on the activist network, Modi held rally after rally where he showcased his flair for speechmaking. He also founded his own television channel, worked social media, and employed a revolutionary strategy: using holograms to simultaneously lead one rally in hundreds of places. Modi even distributed masks printed with his likeness to deepen supporters’ identification with him. In short, he saturated the public arena so as to embody the masses—a task made easier by his low-caste origins, on which he has built a complete narrative. (He worked as a teaboy in his father’s shop.)
However, the “masses” meant only the Hindu majority, which he was busy stirring up against one target in particular: Muslims. As in the 2014 elections, in 2019 “Moditva”—Modi’s idiosyncratic hybridization of right-wing nationalist ideology, Hindutva and a personality cult—triumphed on the strength of BJP landslides in the north and west. This success allowed him to bend to his will both the RSS and the BJP—whose MPs had ridden to victory on his coattails—fashioning a government of faithfuls and a parliament of yes-men.
The other institutions soon succumbed too—even the Supreme Court, once a beacon of independence. In the summer of 2014, Modi advanced a constitutional reform that would have changed the appointment process for judges, until then picked by a collegium of peers. His co-optation, opposed by the entire political class, would have replaced the collegium with a five-member commission. The Supreme Court eventually declared the amendment unconstitutional, but Modi still got his way: Of the nominees submitted by the collegium, his government finalized appointments only for those he liked. The court thus resigned itself to proposing candidates who were apt to please him.
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Diwali: Pan-Indian in its Truest Sense!
One of the biggest festivals in India, Diwali knows no foundation of the North and South as it is celebrated with great zeal across the country. Diwali falls on the 15th day in the month of Kartik according to the Hindu calendar. Celebrated as a cumulation of various festivals spread over a period of five days, the rituals of Diwali take place on the third day.
The first day of the festivities is celebrated as Dhanteras. It is believed that on this day Lord Dhanwantari came out of the ocean and bestowed Ayurveda to mankind. The second day is celebrated as Choti Diwali/Narak Chaturdasi, the day when Lord Krishna killed the demon Narakasur. On the third day, Diwali rituals are fulfilled and Lakshmi Puja takes place. The puja is done to seek blessings for wealth and prosperity. The fourth day is celebrated as Govardhan puja, attributed to Lord Krishna. The fifth day is dedicated to all sisters as it is Bhai Dooj. It is believed that Lord Yama visited his sister Yamuna on this day and granted her a boon that whosoever visits her banks on this day will be liberated from all of their sins.
The legend behind the culmination of the festival is well-known in the entire region of India. Diwali is associated with the return of Lord Ram to Ayodhya after vanquishing the demon king, Raavan. It is said that the entire city of Ayodhya was lit up with candles and diyas, so much so that the night appeared to be as bright as day. The tradition of lighting diyas roots in the same legend. The festival is also associated with Goddess Lakshmi’s marriage to Lord Vishnu and also Lakshmi’s birth. Diwali also signifies the harvest festival. As it occurs at the end of a cropping season, it is also believed that Diwali originated as a harvest festival. Following the same notion, many households in urban and rural areas prepare the dish of Poha from freshly cropped rice.
Although the zest of Diwali is unsurmountable and is perhaps one of the most awaited festivals in the country, the rituals differ from region to region. While gurudwaras in Punjab are lit up with candles and fairy lights even though Sikhs are not directly a part of this festival, Goddess Kali is worshipped in Bengal. In Eastern India, in addition to diya and candle lighting, doors are kept open by people to allow entry to Goddess Lakshmi. Western Indian regions mainly associate Diwali with business and trade and the time is considered auspicious to invest in new ventures, land and businesses. In Gujarat, a diya is left burning for the entire night and in the morning the residual material is collected to make kajal and is used by women, which signifies prosperity for a whole year. In Tamil Nadu, Naraka Chaturdasi is the main day of celebration, where the oven is cleaned, smeared with lime, and religious symbols are drawn on it, filled with water, and used on the main day for an oil bath. There is a musical act of Hari performed in Andhra Pradesh where there is a common belief that Krishna’s spouse, Satyabhama actually killed Narakasur.
The varied interpretation of the same festival across different states provides a detailed insight into the diversity contained in India. People from different regions, communities, religions, and classes celebrate this festival to the best of their abilities is further proof that Diwali is not restricted to one section of society. The handicraft market booms around this time as diyas, decorative items, and firecrackers (although hazardous) sell like hotcakes, providing employment and some financial stability to the families involved in the same.
- Ananya.
#diwali#indian culture#india#indian#indian dark academia#desi dark academia#indian festival#deepavali#deepawali#indian aesthetic#dark academia#aesthetic#desi#celebration
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India's caste system assigns individuals a certain hierarchical status according to Hindu beliefs. Traditionally, there are four principal castes (divided into many sub-categories) and one category of people who fall outside the caste system—the Dalits. As members of the lowest rank of Indian society, Dalits face discrimination at almost every level: from access to education and medical facilities to restrictions on where they can live and what jobs they can have. The discrimination against the Dalits is especially significant because of the number of people affected; there are approximately 167 million Dalits in India, constituting over 16 percent of the total population.
Within the Dalit community, there are many divisions into sub-castes. Dalits are divided into leather workers, street sweepers, cobblers, agricultural workers, and manual "scavengers". The latter group, considered the lowest of the low and officially estimated at one million, traditionally are responsible for digging village graves, disposing of dead animals, and cleaning human excreta. Approximately three-quarters of the Dalit workforce are in the agricultural sector of the economy. A majority of the country’s forty million people who are bonded laborers are Dalits. These jobs rarely provide enough income for Dalits to feed their families or to send their children to school. As a result, many Dalits are impoverished, uneducated, and illiterate.
Dalits have been oppressed, culturally subjugated, and politically marginalized. The principals of untouchability and “purity and pollution” dictate what Dalits are and are not allowed to do; where they are and are not allowed to live, go, or sit; who they can and cannot give water to, eat with, or marry; extending into the minutia of all aspects of daily life.
Moreover, discrimination for Dalits does not end if they convert from Hinduism to another religion. In India, Islam, Sikhism, and Christianity (among other religions) maintain some form of caste despite the fact that this contradicts their religious precepts. As a result, dominant castes maintain leadership positions while Dalit members of these religions are often marginalized and flagrantly discriminated against. For example, Dalit Christains are provided seperate burial areas from non-Dalit Christains.
The origins of the caste system
The word Dalit—literally translating to “oppressed” or “broken”—is generally used to refer to people who were once known as “untouchables”, those belonging to castes outside the fourfold Hindu Varna system. According to the 2001 census, there are some 167 million Dalits (referred to in the census as “Scheduled Castes”) in India alone, though there are tens of millions in other South Asian countries, as well.
The caste system finds its origin in functional groupings, calledvarnas, which have their origins in the Aryan society of ancient northern India. In their creation myth, four varnas are said to have emanated from the Primeval Being. The Creator’s mouth became the Brahman priests, his two arms formed the Rajanya warriors and kings, his two thighs formed the Vaishya landowners and merchants, and from his feet were born the Shudra artisans and servants. Later, there developed a so-called “fifth” varna: the Untouchables.
This caste system became fixed and hereditary with the emergence of Hinduism and its beliefs of pollution and rebirth. The Laws of Manu (Manusmitri), which date roughly to the 3rd century A.D.—and parts of which form the Sanskrit syllabus of graduation studies in Gujarat even today—preach the sanctity of the varnas and uphold the principles of gradation and rank. They refer to the impurity and servility of the outcastes, while affirming the dominance and total impunity of Brahmins. Those from the “lowest” castes are told that their place in the caste hierarchy is due to their sins in a past life. Vivid punishments of torture and death are assigned for crimes such as gaining literacy or insulting a member of a dominant caste. Among the writings of Hindu religious texts, the Manusmitriis undoubtedly the most authoritative one, legitimizing social exclusion and introducing absolute inequality as the guiding principle of social relations.
Forced exclusion and constant oppression
Today, Dalits make up 16.2% of the total Indian population, but their control over resources of the country is marginal—less than 5%. Close to half of the Dalit population lives under the Poverty Line, and even more (62%) are illiterate. Among the Dalits, most of those engaged in agricultural work are landless or nearly landless agricultural laborers. The average household income for Dalits was of Rs. 17,465 in 1998, just 68% of the national average. Less than 10% of Dalit households can afford safe drinking water, electricity and toilets, which is indicative of their deplorable social condition. Moreover, Dalits are daily victims of the worst crimes and atrocities, far outnumbering other sections of society in that respect as well. The vast majority of these crimes remain unreported due to omnipresent fear, and those that are reported are often ignored by police or end up languishing in the backlogged court system. Between 1992 and 2000, a total of 334,459 cases were registered nation wide with the police as cognisable crimes against SCs.
More than 60 years after gaining Independence, India is still very much afflicted by the cancer of the caste system. Dalits remain the most vulnerable, marginalized and brutalised community in the country.
Dalits in Gujarat
If compared to states like Punjab, Himachal Pradesh or West Bengal where Dalits constitute more than 20 per cent of the population, Gujarat counts a fairly low proportion of Dalits.According to the 2001 Census, there are approximately 3.6 million members of Scheduled Castes in Gujarat, which represents 7.1% of the state’s total population. This relatively low figure is, however, inversely indicative of their miserable condition. More than 80 per cent of the Dalits in Gujarat are daily labourers, the majority of which are in the agricultural sector. Half of the SC population is landless or owns less than one acre of land, which forces them to work on dominant castes’ land in order to survive.
Because of this dependence and the quasi-inexistence of labour welfare in Gujarat, Dalits are subject to immense pressure and utter discrimination. Atrocities committed against them are a daily reality, with more than 4,000 cases reported in the span of 3 years in just 14 districts. Manual scavenging is still very much prevalent also, the State’s institutions in Gujarat themselves employing Dalits to clean dry latrines. For a State that likes to depict itself as a modern and thriving region in India, Gujarat is still a far cry away from ensuring social justice to all of its citizens. In reality, Gujarat has a poor human rights record and must extend and focus its attention to its minorities if it is to be worthy of the kind of image it likes to give itself.
The government of Gujarat has implemented certain policies designed to uplift those belonging to the Scheduled Castes into higher positions. The most prominent is the reservation system, where certain seats in the government are set aside only for Dalits. In Gujarat, 7% of seats in the government and education sectors are reserved for Dalits (as opposed to 14% set aside on the national level). This amounts to 2 of the 26 Members of Parliament (MP) and 13 of the 182 Members of Legislative Assemblies (MLA) currently held by members of the SC. There are also established reservation systems in place at the district, block, and village levels throughout the state.
Even with this promise of upliftment through reservation, Dalits continue to be discriminated against throughout Gujarat. The number of atrocity cases against Dalits and the practice of untouchability continue to occur at alarming rates throughout the state, especially when compared to other Indian states.
Dalits in other South Asian Countries
India’s caste system finds corollaries in other parts of the sub-continent, including Nepal, Pakistan, Sri Lanka and Bangladesh. Indeed, as Hinduism spread from northern India to the southern part of the peninsula establishing itself as the dominant religion by the pre-Christian era, so spread the caste system and its ideology justifying the superior standing of the system’s aristocracy. Caste even migrated with the South Asian diaspora to firmly take root in East and South Africa, Mauritius, Fiji, Suriname, the Middle East, Malaysia, the Caribbean, the United Kingdom, and North America. Nevertheless, Asia remains the continent with the largest share of Dalits. There are today in Asia well over 200 million men, women and children enduring near complete social ostracism on the grounds of their descent.
In both Bangladesh and Nepal, the types of discrimination faced by Dalits are very similar to those existing in India. Notions of purity and pollution are prevalent within society, social restrictions, and discrimination in access to public places or jobs are therefore commonplace. Nepal’s situation is noteworthy as not even a fringe of the 4.5 million Dalits (over 20% of the Nepalese population) has been able to significantly emancipate itself. With no affirmative action measures, there are practically no Dalits in Nepal’s legislative assemblies. The literacy rate of Nepalese Dalits is only around 10%, while that of Nepalese Dalit women is even lower. Over 80% of Nepal’s Dalits find themselves below the official poverty line; their life expectancy is not higher than 50 years.
In Pakistan, as well as in Sri Lanka (except Tamil regions), the caste system is somewhat less rigid in the sense that it does not hold any ritual pollution concepts. However, features such as social distance and restricted access to land are still very much a reality. Moreover, the Swat region in northern Pakistan also practices extreme forms of humiliation against Dalits, and especially Dalit women.
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A school in Gujarat’s Mehsana district was forced to come up with an apology for celebrating the Muslim festival Eid al Adha on the school premises for allegedly ‘hurting sentiments of the Hindu community’.
School management in a written apology mentioned the move as ‘a mistake’ and stated that they won’t hold such an event in the future.
The apology from the school Principal came after Vishwa Hindu Parishad, a right-wing organization and some parents protested against the celebrations of Eid in the middle school, Kids Kingdom: A Great Place to Grow, in Mehsana district on Friday, June 30. The video of the protests surfaced on social media sites substantiate the protests.
The director of the school, Rashi Gautam said in a written apology letter, “We had organized Bakrid celebrations in the school which has hurt the sentiments of Hindu society. It was not our intention to hurt the sentiments of any religion. We are also Hindus and believe in each Hindu gods and goddesses. Consider it our first and last mistake as a Hindu and forgive us.”
The letter further stated, “We apologize to all Hindu organizations, Hindu society, and to all those who are working for the betterment of the Hindu religion.”
Achal Tyagi, Superintendent of Police, Mehsana told Maktoob, “It was parents who protested against the Bakra Eid celebrations and the matter is settled now as the school administration produced a written apology to the parents as they were not informed about the celebrations taking place.”
this, and many other cases like this where school officials have to apologise, be suspended or resign, are happening in a country where even schools unaligned with any religious organisations celebrate hindu festivals and make all students (regardless of their faith) participate. students also have to learn verses from hindu scriptures, and many muslim students portray hindu deities in plays and skits. -source-
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8 Most Famous Festivals in India
India is known for its multitude of festivals and the peaceful coexistence of people from different religious backgrounds. These festivals are a true representation of India's rich cultural heritage and traditions. There are several festivals and celebrations. While there are celebrations throughout the year, the country is at its most colorful from October to January. Every religion and community in India practice their own culture and enjoy it to the fullest. India celebrates holidays according to state, religion, and society. Festivals in India are never ending and every day is something to celebrate.
Diwali
The nation commemorates Lord Rama's homecoming to Ayodhya after a 14-year exile by lighting diyas, making rangolis, adorning homes, donning new garments, giving out presents, and setting off fireworks. People also revere Lord Ganesha, who represents moral beginnings, and Goddess Lakshmi, the Goddess of riches and prosperity. In West Bengal and Odisha, it is referred to as Kali Puja. It is known as Bandi Chor Diwas in Sikhism, and around this time, worshippers light the Golden Temple of Amritsar and enjoy fireworks displays. All around the nation, Diwali melas are organized. In Karnataka, there is a five-day celebration, which can be witnessed during India tours. In the Braj region, Diwali is devoted to Lord Krishna, and as a result, they worship Govardhan Mountain. There is a lot of fervor and spectacle around the Festival of Lights.
Republic Day
India became a republic on January 26, 1950, when the Indian Constitution went into effect. Since then, Indians have proudly celebrated the national holiday on January 26 each year. The festivities take the form of ceremonial marches at Rajpath in front of the Indian President and other foreign dignitaries. Numerous thousands of people come to the venue to watch the spectacle showcasing the nation's unity and cultural diversity. You need to register for this event from government websites during your India tour packages.
Holi
The festival of colors is the friendliest holiday in the nation. The night before Holi is Holika Dahan, when all negativity is burned in a bonfire. People play with organic colors while grooving to music on the main day. The festival's signature dishes include Gujiya, Mathri, and Thandai. In the Mathura district of Bhaj, Lathmar Holi is observed. Sticks were used by women to amusingly beat their husbands' shields. Offerings are made to Kamadeva, the Hindu god of love, throughout the south. In Gujarat's coastal city of Dwarka, the event is observed at the Dwarkadheesh Temple. It is celebrated as the holiday of reconciliation and fresh starts.
Rath Yatra, Puri, Orissa
The largest celebration observed in Puri is the Rath Yatra. In Puri's primary Jagannath temple, the deities Lord Jagannath, Lord Balabhadra, and Goddess Subhadra are carried away on the heavenly wheel and placed in their corresponding chariots. The chariots are then driven up to the Gundicha Temple's grand avenue. Participants in this Yatra number in the thousands. This Yatra is also shown live on foreign channels.
Krishna Janmashtami
The birth of Lord Krishna is commemorated each year by a Hindu event. The holiday is observed differently in each state. The traditional Krishna play, Rasa Lila, is performed throughout the states of Gujarat, Manipur, Assam, Rajasthan, and Mathura. The Dahi Handi festival is held in Mumbai, Pune, and Gujarat, during which groups construct human pyramids to reach a yogurt pot that is suspended at a specific height. In Gujarat, traditional dances are presented at the temples. Farmers in Gujarat's Kutch region paint bullock carriages with Krishna statues to perform pageants. People participate in devotional songs and celebrate the holiday in North East and South India, respectively. The most important Indian festivals are observed in Mathura, Vrindavan, and ISKCON.
Durga Pooja
The festival honors Goddess Durga's victory over Mahishasura and the triumph of good over evil. In the eastern and north-eastern states of India, it is celebrated over a period of ten days and is a significant social occasion. The believers take pleasure in the lengthy and intricate procedures. You are surrounded by colorful streets, pandals, bhajans, and dazzling lights throughout the festival season. Additionally, to commemorate Maa Durga's victory over the buffalo demon, actual animal sacrifices are made at the temples of West Bengal, Odisha, and Assam. In Karnataka, it is known as Mysore Dasara. The scheduled dates could change.
Rann Utsav, Kutch, Gujrat
Visitors are cordially welcomed in the White Desert. The celebration continues until February. The vibrant fairs at the river's edge enhance people's spirits with a festive spirit. There are activities like horseback riding, camel riding, bird watching, traditional dances, various games, giant chess, paramotoring, and net cricket, to name a few. The festivals in India offer guests an opportunity to get a taste of the many customs and friendliness of the Kutchi people. Everyone enjoys looking at white sand that has colorful ornaments.
Hornbill Festival, Nagaland
The Hornbill Festival, often known as the Festival of Festivals, takes place annually from December 1–7. a distinctive traditional event that takes place in Nagaland, a state in northeastern India. Nagaland is a multiethnic state that is home to various tribes. The state tourism and arts & culture agencies of Nagaland organize the Hornbill Festival to highlight the culture and ethnicity of the region and to promote interaction between various tribal tribes.
Conclusion
India's festivals are a vibrant tapestry of cultural diversity, reflecting the nation's rich heritage. From the dazzling lights of Diwali to the colors of Holi and the grandeur of Republic Day, these celebrations are a testament to India's unity in diversity. The Rath Yatra in Puri, Krishna Janmashtami's joyous festivities, and the grandeur of Durga Puja in the east showcase the country's deep-rooted traditions.
As you plan your journey through India, don't miss these opportunities to immerse yourself in the country's cultural tapestry. Each festival paints a unique picture of India's traditions, making your visit to places in India like Delhi, Kolkata, Mathura, and Nagaland an unforgettable experience.
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5 best religious places in gujarat contains some famous hindu temples in gujarat and about trip to jama masjid in gujarat
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The Gujarati Wedding: Traditions, Customs, and Celebrations
Weddings in Gujarat, a western state in India, are vibrant, colorful, and steeped in rich cultural traditions. Gujarati weddings are known for their elaborate rituals, festive ambiance, and warm hospitality. They perfectly blend religious customs, family values, and social celebrations. Let's take a closer look at the various elements that make up a typical Gujarati wedding.
Pre-Wedding Rituals:
Roka: The first step towards a Gujarati wedding is the Roka ceremony, where the bride and groom’s families formally meet and exchange gifts. This marks the official announcement of the couple's engagement.
Sagai: The Sagai or engagement ceremony follows the Roka. Rings are exchanged between the bride and groom in the presence of their families and close friends. This ceremony symbolizes both families formally accepting the couple's relationship.
Ganesh Puja: Before the wedding festivities begin, a Ganesh Puja, which is a prayer to Lord Ganesha, is performed to seek blessings and remove any obstacles from the path of the wedding.
Mehndi: The Mehndi ceremony involves the application of henna on the hands and feet of the bride and other female family members. It is a fun-filled event where traditional Gujarati songs and dances are performed.
Mandap Mahurat: The construction of the wedding mandap, a canopy under which the marriage ceremony will take place, is considered an auspicious event. The mandap is beautifully decorated with flowers and other ornamental items.
Wedding Rituals:
Pithi: The Pithi ceremony is a pre-wedding ritual where a paste of turmeric, sandalwood, and rose water is applied to the bride and groom's bodies. This is believed to purify and beautify their skin for the wedding day.
Haldi: The Haldi ceremony involves applying a paste of turmeric and other herbs on the bride and groom's face, hands, and feet. It is believed to ward off evil spirits and bring good luck to the couple.
Mandap Puja: Before the wedding ceremony begins, the mandap is sanctified with a puja (prayer) performed by the priest. The bride's parents offer gifts to the groom as a gesture of goodwill.
Kanyadaan: The Kanyadaan ceremony is the most significant ritual in a Gujarati wedding. It involves the bride's parents giving away their daughter's hand in marriage to the groom. The couple then takes seven steps together, known as the Saptapadi, symbolizing their mutual commitment to each other.
Jaimala: The Jaimala or Varmala ceremony is when the bride and groom exchange garlands made of flowers as a sign of their acceptance of each other. This is followed by a fun-filled ritual known as "Juta Churai," where the bride's sisters and friends try to steal the groom's shoes, and he has to bribe them to get them back.
Mangal Pheras: The couple then takes four rounds around the sacred fire, known as the Mangal Pheras, with each round signifying a different aspect of married life - Dharma (duty), Artha (prosperity), Kama (love), and Moksha (salvation).
Sindoor Daan: The groom applies sindoor (vermilion) on the bride's forehead, and this marks her transition from a maiden to a married woman.
Post-Wedding Rituals: Kansar: After the wedding ceremony, the couple offers each other a sweet dish called Kans.
#wedding videographer#wedding photoshoot#pre wedding photography#Gujarati wedding#pre-wedding#wedding
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14th Jan 1761, Third Battle of Panipat. The day that could change the course of Indian History.
(Video credit to my Friend Mahesh Kadam from Satara and Vijaya Dada)
Today everyone has been wishing Happy Sankranti and I rarely saw a post that remembered 14th Jan 1761, except for a few friends from Satara, since they are very closely connected to this day as a lot have lost a lot of family members, in some cases even two generations. Hence, I just thought may be its time to just make a small note and circulate so that this day could be remembered and paid tribute to the Maratha History
This day, 14th Jan 1761, is a day Indian History should never forget since this was the day 3rd battle of Panipat was fought and I feel could also have altered the course of Indian History. This is my attempt to summarise what happened this day on the battlefield.
The Third Battle of Panipat took place on this day in 1761, at Panipat, between a northern expeditionary force of the Maratha Empire and a coalition of the King of Afghanistan, Ahmad Shah Durrani with two Indian Muslim allies—the Rohilla under the command of Najib-Ud-Daula, and Shuja-ud-Daula, the Nawab of Oudh
The battle is considered one of the largest fought in the 18th century, and has perhaps the largest number of fatalities in a single day reported in a classic formation battle between two armies.
A little background to this war: Under Peshwa Baji Rao, Gujarat and Malwa came under Maratha control. Finally, in 1737, Baji Rao defeated the Mughals on the outskirts of Delhi, and brought much of the former Mughal territories south of Delhi under Maratha control. Baji Rao’s son, Balaji Baji Rao (popularly known as Nana Saheb), further increased the territory under Maratha control by invading Punjab in 1758 and went right upto the Attak fort. Marathas ruled from Attak to Cuttack. This brought the Marathas into direct confrontation with the Durrani empire of Ahmad Shah Abdali. In 1759 he raised an army from the Pashtun tribes and made several gains against the smaller Maratha garrisons in Punjab. He then joined with his Indian allies—the Rohilla Afghans of the Gangetic Doab—forming a broad coalition against the Marathas. The Marathas then were the protectors of Mughals in return of the Chauth, a right of tax collection in return of protection. Hence under the command of Sadashiv Rao Bhau, Maratha’s responded by gathering an army of between 45,000–60,000, which was accompanied by roughly 200,000 non-combatants, a number of whom were pilgrims desirous of making pilgrimages to Hindu holy sites in northern India
With both sides poised for battle, manoeuvring followed, with skirmishes between the two armies fought around Karnal and Kunjpura. Abdus Samad Khan, the faujdar of Sirhind, had come to Kunjpura, on the banks of the Yamuna river 60 miles to the north of Delhi with a force of more than ten thousand and supplies for the Afghan force. Kunjpura was stormed by the Marathas who was running short of supplies. Aided by the musketeers under Ibrahim Gardi, the Marathas achieved a rather easy victory at Kunjpura against an army of around 15,000 Afghans posted there.[14] Some of Abdali's best generals like Najabat Khan were killed.[21][22]Abdus Samad Khan the faujdar of Sirhind was also killed during the battle.[23]Qutab shah who was responsible for beheading Dattaji Shinde at the battle of Barari ghat was executed by the Marathas after their capture of Kunjpura
After the Marathas failed to prevent Abdali's forces from crossing the Yamuna River, they set up defensive works in the ground near Panipat, thereby blocking his access back to Afghanistan, just as Abdali's forces blocked theirs to the south
During the next two months of the siege, constant skirmishes and duels took place between units from the two sides. In one of these Najib lost 3,000 of his Rohillas and was nearly killed himself. Facing a potential stalemate, Abdali decided to seek terms, which Bhau was willing to consider. However, Najib Khan delayed any chance of an agreement with an appeal on religious grounds and sowed doubt about whether the Marathas would honour any agreement
Unable to continue without supplies or wait for reinforcements from Pune any longer, Bhau decided to break the siege. Shuja had been funding Abdali and hence was not in same position as Bhau. Before dawn on 14 January 1761, the Maratha troops broke their fast with sugared water in the camp and prepared for combat.
While until almost late noon Marathas were dominating the battlefield one bullet hit Vishwas Rao, Son of Balaji Rao. The death of Vishwas turned the battle dramatically. Seeing him fall, the troops lost heart. Sadashiv Bhau himself dismounted from his elephant to come to see Vishwas and without his rallying presence, the Marathas troops panicked and began fleeing the battlefield. In the unruly chaos that followed, Abdali launched another attack with the rest of his reserves that swung in from the rear and sides of the beleaguered Marathas.
What followed was a slaughter. Weakened after the day-long fighting they were cut to pieces as the Afghan cavalry tore into them and bullets rained upon them. Their right flank under Holkar and Scindia took no part in the fighting and melted away from the battlefield, moving to Delhi and then their home bases. For the rest, it was carnage, as they battled desperately in isolated pockets.
On this day, 50-60,000 Marathas fell only in one day. Another 20-30,000 women and children were captured and taken as slaves. Not less than 100,000 Marathas (soldiers and non-combatants) perished during and after the battle.
The result of the battle was the halting of further Maratha advances in the north, and a destabilization of their territories, for roughly 10 years. This period of 10 years is marked by the rule of Peshwa Madhavrao, who is credited with the revival of Maratha domination following the defeat at Panipat. In 1771, 10 years after Panipat, he sent a large Maratha army into North India in an expedition that was meant to (a) re-establish Maratha domination in North India, and (b) Punish refractory powers that had either sided with the Afghans, such as the Rohillas, or had shaken off Maratha domination after Panipat. The success of this campaign can be seen as the last saga of the long story of Panipat.
Devoid of any major challenger, the British consolidated their position and established British rule in India that would last 200 years. That perhaps was the greatest tragedy of the battle.
If Shuja-Ud-Daula had struck to his promise and supported Bhau Abdali had no chance in the war since the entire funding to Abdali was by Shuja. Had Marathas won this war the course of Indian History would have been different since Marathas were the only ones that had repeatedly defetated English Forces.
Additional information: Since I belong to Satara i would like to also mention that large number if warriors in the war were from Satara and there was almost no house left that did not loose someone.
If anyone is interested in knowing in a lot more details please see this YouTube video (in Marathi by Ninad Bedekar who is a great author on this subject)
youtube
Some of the WhatsApp status message of my friend from Satara Pravin Pawar
Source
Wikipedia.com
panipat.gov.in
drishtiias.com
#panipat#thirdbattleofpanipat#maratha#marthahistory#baji rao peshwa#sadashivraobhau#pradeepnagori#Youtube
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Panch Dwarka Package from Ahmedabad
Gujarat has attracted travellers from all across the nation and the world because of its extraordinary diversity. During holidays and vacations, people travel to Gujarat to explore the greatest and most popular tourist attractions. Among many such beautiful places, Templemitra is the Best Temple Tour Company in India that brings you Panch Dwaraka Package From Ahemdabad. A Panch Dwarka trip will uplift your spirits and transport you back through the ages to a prosperous magical era where Lord Krishna shines with all of his might and grandeur. The Panch Dwarka Tour is a step toward enlightenment for any religiously minded Hindu or Vaishnav. Five significant and spectacular temples are included in the Pancha Dwarka circuit: the Dwarkadhish temple in Dwarka, the Ranchhodrani temple in Dakor, the Shrinathji temple in Nathdwara, and Between the Dwarkadhish temple at Kankroli and the Dwarka temple close to Dwarka. A tour to Panch Dwarka circles Gujarat and Rajasthan's culturally diverse borders. When you travel with Templemitra, you'll learn how kind and friendly the people of Gujarat are Dwarka Pancha. With Templemitra best tour and travelling agency when you arrive at Ahmedabad station/airport, our tour agent will meet you and take you to your hotel. Check-in, freshen up, and then go sightseeing in Ahmedabad, seeing the Hutheesing Svetambara Jain temple, Swaminarayan Akshardham temple, and the lovely Gandhi Ashram.
Next day We will make your travel to Dwarka, Lord Krishna's sacred territory. When you arrive, check into your accommodation and then go to the Dwarkadheesh temple. Lord Krishna's regal form as 'King of Dwarka' owns the Dwarkadheesh temple. Thereafter we will move to have Darshan of Nageshwar jyotirlinga which is one of the 12 Jyotirlingams of Lord Shiva placed in our country and from there onwards we will make your visit to Somnath, we stop at Porbandar to see the Sudama Temple and the Kirti Mandir, We will also join for evening prayers/Aarti at the Somnath temple. Next day we will move to Junagadh. We travel to Junagadh to see sites like the historic Uperkot fort, Ashokan dharma decrees, and Mahabat Macabre. The next morning, we go to Dakor and see the Ranchorji Temple of Lord Krishna there. The Lord Vishnu temple of Shyamalaji, which is situated along the shores of the Meshwo, is our next stop. With Templemitra Best Travel Company in India many more can be customized according to the wishes and plans of customers, We at Templemitra will make you discover that there are so many things to do in Panch Dwarka Package, and we make sure you will fall in love with the spiritual, sacred, and a bit much of social Dwarka.
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ZSR Circumcision | Best Zsr circumcision In Ahmedabad, Gujarat,India | ZSR Circumcision | Sadbhavna Hospital
If you are expecting the arrival of a little boy, one thing you need to keep in mind after birth but before going home is to be circumcised. Although it is not a mandatory medical procedure, it is still an option that needs to be considered. Keep in mind that you don't want to delay this decision, as it is a procedure that is usually done in the first few days after birth. The more information you have, the better prepared you will be to make the best decision for you and your newborn. ZSR Circumcision in Ahmedabad,Gujarat,India is a medical procedure performed to remove the layer of skin covering the genitals of young boys. This layer of skin is called the foreskin, and it covers the tip of the genitalia and opens to the urethra.
The procedure is performed by a pediatrician, paediatrician and obstetrician. If you decide to delay the procedure immediately after birth, you can always do it when the baby is older than the pediatrician. Although Best Zsr circumcision In Ahmedabad, Gujarat,India in most cases is performed before the third day of life, it can be done much later. You shouldn't feel pressured to do this procedure for your new son. This is a personal and, in many cases, religious decision that you should only agree to if you are comfortable about it. If you've made up your mind to go ahead with the process, here's a general guideline of what you can expect to happen.
A normal newborn circumcision takes only twenty minutes from start to finish. Your newborn is taken to a sterile operating room where they will be placed on a sterile table to prevent any unnecessary movements. The doctor may give your child something to relieve the pain. Commonly used pain control measures in newborns include sugar water, anesthetic that is applied topically and/or a nerve block. There are two ways in which a newborn baby's foreskin can be removed. One method is called Gomko and the other is Plastibell. The GOMCO clamp technique is surgical, whereas the Plastibell technique is not. If you opt for the Gomko method, a scalpel is used to cut off the excess skin, and the tip of the baby's genital is covered in a protective gel to prevent infection. If you want a less invasive method, the Plastibell procedure is one where the excess skin is tied off with a plastic bell and the tied skin and bell fall off within two weeks. Some common and common side effects are swelling, light bleeding, and redness. If those symptoms become obvious or excessive, you need to alert your child's doctor immediately to avoid infection. It is important to properly care for your baby's genitals after ZSR circumcision to prevent reinfection and infection of the foreskin. You will need to gently pull back the remaining foreskin from the glans so that it does not reattach. If you have any questions, ask your child's doctor so they can tell you how to clean the area properly.
For More Information Call Us : https://www.sadbhavnahospitals.com/circumcision-surgery.php
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Celebrating Makar Sankranti in India
Every year Makar Sankranti falls on the 14th or 15th of January, and there’s a good reason for that too. The term “Sankranti” refers to the movement of the Sun from one Zodiac to another, so there are a grand total of 12 Sankrantis. What makes Makar Sankranti special? During Makar Sankranti, the Sun moves from Sagittarius or Dhanu Rashi to Capricorn or Makar Rashi, in numerous ways this signifies a new beginning. The Sun which moves into the Northern Hemisphere leads to longer days and the end of the Indian Winter. It falls during the harvest season, with freshly cut crops offered to gods and subsequently eaten. The period signifies “fertility” and bursting into action after the slow and delirious winter season. It ushers in the “auspicious” part of the year which lasts until Karkata Sankranti which falls somewhere in July. It is also the only festival celebrated going by the solar calendar. The contrast between the cozy western holiday season and the vibrant onset of Hindu fertility is an abrupt transition but goes perfectly with the hopeful nature of the new year.
All over India, Makar Sankranti is celebrated in different ways with each one doing their own thing. 14th/15th January signifies not one or two but many festivals.
In Tamil Nadu, the festival is known as Pongal, which translates to “to boil, overflow” and freshly cut rice is cooked with milk and jaggery. The Tamil version can be traced back to the Chola empire, so roughly around the 9th to 13th century. Spread over three days (and a lesser-known fourth day), each day has its own significance. The first day is known as Bhogi Pongal or Indran and focuses on cleaning the house, as each member dusts and scrubs until every surface is squeaky clean. The second day is called Thai Pongal or Surya Pongal and is the most important day, the Pongal is made and first offered to the gods, then the cattle, and only after that are the family members allowed to have it. The third day is spent grooming and worshipping the cattle.
Uttayaran in Gujarat can only be defined by one word, “vibrant”. Strewn across skies are kites that made for a tapestry. There is an industry revolving around this particular time of the year, as kite sales skyrocket (pun intended) and officials from different countries come to participate in kite competitions. The reason behind flying kites is that being out in the Sun after the winter helps kill germs and be more exposed to Vitamin D. Dishes like Undhiyo that are nearing the end of their season are relished for the last time.
If we go farther North, we come across Lohri, the Punjabi variant of Makar Sankranti. The folklore attached to Lohri is of a man known as Dulla Bhat, who lived during the reign of Emperor Akbar. He used to steal from the rich and distribute it among the poor. In his honor, people sing “Sundar Mundriye” during Lohri. This story is different than the religious and godly myths surrounding the other festivals, and it’s fascinating how a festival honors a man who worked for the needy. Punjab is a largely agrarian state, so the festivities are rooted in harvesting crops. People get together around huge bonfires and eat everything from Chikki to Saro ka Saag.
There are tons of other festivals on this day, in Assam it's called Magh Bihu with games like tekeli-bhonga (pot-breaking) and buffalo fighting taking place. In Bihar, locals have chuda-dahi (beaten rice and yogurt) and a portion of gur (jaggery), and in Bengal, it’s called Poush Sankranti and have sweets like pithe, patishapta, etc. with rice and palm jaggery.
- Priyanshu
Painting Credits: Ladies on a Terrace Kite-fighting, circa 1775.
#india#indian#indian dark academia#indian aesthetic#aesthetic#dark academia#indian culture#desi#desi dark academia#makar sankranti#kites#kite flying#kite festival#pongal#magh bihu#uttarayan#Gujarat#Assam#Punjab#tamil Nadu#lohri#indian festival#indian festivals#festival#festivals
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My river is thirsty! Feed it with Mercy!
My river is thirsty! Feed it with Mercy!
Introduction
The Tapti river, more commonly known as the Tapi river is a water body that provides for all of us. This river flows from the hills of south-central Madhya Pradesh, making its way from Maharashtra, Surat Gujarat, and finally to the Gulf of Khambhat and into the Arabian sea.
Being the 2nd largest river in India, it provides water to 3 major states, Gujrat, Maharashtra, and Madhyapradesh, and is also given great importance in Hindu and Muslim religions, based on its history of it, and is also worshiped on numerous occasions, by thousands of people.
Even though, with its importance and how essential it is, the river has gone through a lot in the past decade.
The Problem
With the increased development and globalization, heavy industrialization, and increased usage of plastic, we have forgotten what has quenched our thirst over the years. More and more plastic is being dumped into the river, along with the industrial waste. The Central pollution board has also classified the Tapi-river as moderately polluted, as the water hardness, cleanliness, and overall quality have started to deplete over the past few years.
A lot of sewage has gathered in several places, near the river and its bank, and is affecting all the marine and terrestrial around it. Many times fishes are also found on the river banks, during summers and monsoon seasons, the river also occurs to be brown occasionally during the winters. Surat, Madhyapradesh, and Nasik are known for their industries in India for manufacturing and textile purposes, and the byproducts of production are also introduced to freshwater steam.
Plastic usage over the past decades has been increasing exponentially, the waste plastic which is leftover from food items, packaging materials, waste polyester, stationeries, and old parts from electronics machinery, is sometimes dumped into the riverfront or its bank. This is due to it is not easily recyclable and requiring a lot of money, so the easier option becomes to dump it into the river or the ocean. Back in the day, this wasn’t such big of an issue but over the past decade, our usage of plastic and other waste materials has increased and is starting to become a big issue and needs to be addressed quickly.
One more factor causing this problem to still exist is loose regulations and norms or people taking advantage of the government/system, for river water usage and waste management, which is why Tapi among many rivers in the world is suffering from it.
Although industrial waste and plastic are one of the largest contributors to Tapti river pollution, other miscellaneous factors are also responsible for the same, such as religious practices, fishing, boating, trade, and heavy rains are also responsible for the same.
Effect and impact on other sectors
Plastic is a material used all over the world, but only recyclable in some places, because the land has strict norms for waste and has landfills everywhere, is not presentable and also expensive, people generally resort to dumping waste into the river nearby, although other factors like loose regulation and illiteracy add to this problem and contribute equally.
Consequently, a lot of marine life and water quality depletes day by day, and at the end of the day, we as citizens have to spend more amount of money on water purification in our homes, or on a local level(in form of taxes).
Industrial waste has been a problem that has high severity, day by day our river has increased contamination and the number of minerals present inside it is increasing day by day.
(Data from 2013)
The concentration of minerals like Ammonia, Phosphate, Potassium, and even the Ph value of water is not in the recommended range, and the maximum values of data collected are also well over the limit. While parameters like dissolved oxygen concentration in water, sodium concentration, fluoride concentration, Nitrate concentration, Nitride concentration, conductivity, alkalinity, and even temperature is lesser than of what it should be. This doesn’t allow marine life and other organisms to survive in the river. Continuation of this can also cause severe issues and damage to the ecosystem.
From physics, we know that “For every action, there is an equal and opposite reaction”, which is true in our case (at least analogically). River pollution has its impact not just on us or the marine life but on a variety of places, and sectors.
First of all, being the most obvious is us humans and marine life and the health sector, river pollution leads to several diseases, such as skin irritation and allergies, and consumption can lead to cancer, impotence, sterility in women, and other major health concerns, this is because water can be a source for pathogens, and lead to biomagnification in other organisms, if the river pollution is long term and goes unnoticed it can lead to a disaster (for example Minamata case) and have an impact on future generations, which is why it is such a large issue and globally discussed, also it has increased the average hospital occupancy by 3%.
River pollution can have an impact on the economic sector too because there is demand for freshwater from all over the world, river pollution can hamper fresh water supplies over the world, and companies like Kinley make use of water extracted from rivers located in Gujrat, Kolkata, etc… Due to high river pollution in India, some countries have banned the fresh water supply from Indian rivers.
It can also have an impact on the farming industry, this is because salty water is not good for crops, farms resort to taking their fresh water supply from rivers, and due to the water being contaminated with chemicals and plastic waste, it can affect the crops that grow, or result in an unhealthy or a low yield, often because the yield is bad/unhealthy or there is too much crop residue, farmers tend to burn it, causing air pollution, and due to this, there is a 9% growth loss in our GDP growth rate, in the past decade.
Too much pollution in the river can also cause water clogging, which can affect our local freshwater supply too.
One hot example of the impact on the economic sectors is the way SMC has used Tapi river pollution to its advantage by setting up sewage treatment plants, selling fresh water to local industries and other states, and generating a lot of revenue.
Another sector being affected by Tapi river pollution is Climate change, when evaporating processes are naturally occurring, pollution of plastic and industrial waste can lead to the mixing of toxic and greenhouse gas into the same, causing changes in rain cycle, extreme heat/cold, abnormal water levels, and extreme weather conditions, in the long run.
Sustainability issues that arise due to this
Sustainability isn't just about the environment, it also includes environmental and social aspects to it. And river pollution as highlighted above affects all three of them causing tension and issues towards sustainability.
River pollution impacts and contributes to a lot of SDGs, such as 3. Good health and well-being, 12. Responsible consumption and production, 14. Life below water, and most importantly 6. Clean water and sanitation. Because these SDGs are being affected, other SDGs also come into inclusion such as good health and well-being, industry innovation and infrastructure, and climate action.
This not only causes, a lot of people to suffer but our goals are being delayed. And it is really important to remember that “Thinking someone else will solve the problem will not help it”. The more delayed and more intense the problem gets, it will get more difficult for us to repair the damage we have done. And Inorder to become sustainable, we have to solve this issue.
Although Tapi river pollution hasn’t become very severe, we have already started facing problems like lack of clean water and sanitation and life below water, for our holy river. Continuation of these practices can lead to other issues and delay our achievement of the SDGs, moreover can impact the population both local and global.
Steps have already been taken (big and small)
Because this is not a recent problem and has been observed by local authorities and globally steps have already been taken to minimize the effect and for the betterment of our river.
→ Tapti river Bank cleanup movement: This movement has been organized by the local authorities, private NGOs, and other organizations with the help of SMC, to gather as many people as possible for the clean-up purpose of the Tapti river.
Back in 2018, efforts from SMC, under our ex-Chief minister Vijay Rupani had Organized an Rs. 941 crore cleanup plan 2018 and is still in progress, however, the importance and progress have depleted since COVID-19.
Apart from SMC and other big organizations, small NGOs, institutions, schools, colleges and many other organizations have put in efforts for our river recovery, although their contribution is very little, it has a huge impact on others.
Steps that can be taken by us!
If you are someone who can’t make a huge difference, just making small changes to your lifestyle can also help the situation, because remember, to climb a mountain you have to take small steps.
Here are some tips and tricks from my end that can help you reduce your contribution to river pollution and help reduce the damage being done.
Tip1: Note what chemicals you use: Most chemicals nowadays contain some amount of minerals such as phosphorus, arsenic, and sometimes even ammonia, which can be harmful to the water quality of the river you live nearby, so instead of using basins or toilets to drain our these chemicals you use, instead use to dustbin or drainage bags to do so.
Tip2: Use less plastic: Although it is quite hard to avoid plastic because most of the things you make use of are made of plastic, try and consume it less, resume the bottle you bought from the store, avoid plastic packaging, and try to recycle and resume what you consume.
Tip3: Don’t litter around, instead use the dustbin: Using the dustbin to throw out the trash is important because many times the thrash you throw around doesn’t end up where it is supposed to, also producing less waste can also help the cause, instead of buying from supermarkets, choose for local stores, this helps the economy and also helps the environment and reduce waste.
Tip4: Spread awareness, a lot of people nowadays have access to social media and the internet, and it is really important for people to know how severe the Tapi river conditions are, and is important for a lot of people to know and help our cause.
Tip5: Clean nearby river banks, or donate some money to do so, organizations like Rivers of the world foundation, The Nature Conservancy, or the Environmentalist Foundation of India help clean rivers and maintain their water quality, donating to these organizations or participating in the campaigns organized by them can help clean the river a lot.
Conclusion
At the end of the day, our Tapti river has suffered a lot and this needs to be changed. Join in the movement and help make a difference, make changes to your lifestyle, not for you, not for all of us, but for our river.
Citation:
"Tapi River | Tapi River Map, System, Pollution, History And Importance". NCERT Books, 2022, https://www.ncertbooks.guru/tapi-river/. Accessed 9 July 2022.
"Arabian Sea - Economic Aspects". Encyclopedia Britannica, 2022, https://www.britannica.com/place/Arabian-Sea/Economic-aspects. Accessed 9 July 2022.
"River Water Pollution In India: It’S Causes And Impact". Youth Ki Awaaz, 2018, https://www.youthkiawaaz.com/2018/11/the-rising-pollution-of-rivers-in-india-what-might-be-the-consequences/. Accessed 9 July 2022.
Intechopen.Com, 2022, https://www.intechopen.com/chapters/58138. Accessed 9 July 2022.
https://www.conserve-energy-future.com/causes-effects-of-industrial-pollution.php
News, City, and surat News. "Massive Campaign To Clean Up Tapi River Begins On May 1 | Surat News - Times Of India". The Times Of India, 2022, https://timesofindia.indiatimes.com/city/surat/massive-campaign-to-clean-up-tapi-river-begins-on-may-1/articleshow/63964494.cms. Accessed 9 July 2022.
2022. [online] Available at: [Accessed 10 July 2022].
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"the Gujarat carnage stands out for its extensive and specific targeting of women, young girls and children, who were subjected to the most sadistic and vicious forms of violence... women suffered the most bestial forms of brutality, sexual violence, including rape, gang rape, insertion of objects into their bodies, stripping, molestation, cutting of breasts, slitting the stomach and reproductive organs, and carving of Hindu religious symbols on women’s body parts’ ... Rape was used as an instrument for the subjugation and humiliation of a community. A chilling technique, absent in pogroms unleashed hitherto but very much in evidence this time in a large number of cases, was the deliberate destruction of evidence. Barring a few, in most instances of sexual violence, the women victims were stripped and paraded naked, then gangraped, and thereafter quartered and burnt beyond recognition."
How does this does not bother you, how does this not shame you? And how do you feel nothing knowing no one was held responsible for these crimes? It's as if all these crimes never existed. They've even removed 2002 riots from textbook now. Essentially they want to erase public memory of their crimes. And we are playing complicit partners in this. And why would we not? As Hindus we like to portray we are peaceful and morally superior right? We are the best? You see, your god, if he does exist, knows who you are.
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On February 27, 2002, Vishwa Hindu Parishad called for a statewide bandh (shut-down) for February 28, a call that according to press reports, its cadre interpreted as a call to action. The state government headed by Chief Minister Narendra Modi endorsed this bandh, announced through a press note issued at 8 p.m. on February 27. This was taken by the VHP/Bajrang Dal as an endorsement of its stand.
Yes, Narendra Modi's govt endorsed strike/bandh/shutdown called by VHP. When rioters know political bosses are with them, how do you think riots will be? Severe and severe they were. The worst kind.
Indian army arrived in Gujarat soon after the Godhra carnage, the state government refused to deploy the soldiers until twenty-fours hours after they arrived and only once the worst violence had ended. By the time army was allowed by Modi to enter into state and act, 36 hours had already passed since riot started. Thirty six hours that establishment let rioters run their carnage. The army's inability to rapidly intervene was also hindered by the state government's failure to provide requested transportation support and information regarding areas where violence was occurring.
Several sites of burnt Muslim-owned restaurants, places of businesses, and hotels in Ahmedabad, Gujarat's commercial capital had police stations less than fifty feet from them. What's fifty feet even? And without exception, the Hindu-owned establishments neighboring the destroyed structures were unscathed. What does that tell you? The mob wasn't mad in anger - they were measured and calculative. And they had information that only state can have.
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The famous 500-year-old masjid in Isanpur, which was an ASI [Archeological Survey of India] monument, was destroyed with the help of cranes and bulldozers. The famous Urdu Poet Wali Gujarati's dargah was also razed to the ground at Shahibaug in Ahmedabad. While a hanuman [a Hindu god] shrine was built over its debris initially, all that was removed overnight and the plot was [paved] and merged with the adjoining road. No authority claimed any knowledge about the entire episode. It is worth noting here that the Ahmedabad Municipal Corporation, which is responsible for the maintenance of all these structures, and for the building of roads, is run by the Congress [party] with a near two-thirds majority.
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