b) Bismillah Khan is an example of "Ganga-Jamuna Samskriti” (Hindu-Muslim
unity) of India. Explain.
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This is the story of Varanasi a city of India, that shows one of best example of restoring values of communal harmony in a tense situation. I think media should highlights this kind positive stories that can inspire and shows a right path to others to follow for maintaining peace and harmony in society.
Varanasi: cosmopolitan and a role model
Vidya Subrahmaniam
IN HER book Varanasi, City of Light, Isabella Tree expresses amazement that "one of the most patently polluted places on earth" should be "a place where people come to be purified." But the more astonishing thing about Varanasi, the holiest of holy places for Hindus, their stairway to heaven, is that it should be so delightfully free spirited, so unbigoted. Local residents, surging pilgrims, salvation seekers, foreigners lapping up Indian exotica — if the Ganga seems to embrace them all, further on, in the winding lanes crammed with shops selling the Banarasi saree, the Hindu topi seamlessly mingles with the Muslim skull cap. Most wholesalers are Hindu while most weavers are Muslim, and the six yards of shimmering silk is quite the metaphor for Varanasi's composite culture. Enter any shop, and you will hear paeans sung to the city's ganga-jamuni sanskriti (complementary like the Ganga and the Jamuna) and to the reshmi mizaz (gracious manner) of its people. "Kashi jahan banti hai yeh saadi, Hindu uska tana hai, Muslim uska bana hai (Kashi where the Banarasi saree is made, Hindu is its warp and Muslim its weft)," goes an ode to the intertwined lives of Varanasi's Hindus and Muslims. This is not made-in-Bollywood integration but integration born of proximity, interdependence, and of an understanding shaped by years of sharing each other's joys and sorrows, of celebrating holi and Id as secular festivals. In these parts, the Hindu wholesaler hosts the Roza iftar during Ramzan. Varanasi's liberalism is unaffected and pervasive — visible in the evolved environs of the Sankant Mochan temple, a sanctuary for the soul and mind, and open to all faiths; in the composure of Veer Bhadra Misra, the temple's Mahant and the toast of the Muslim community for his courage of conviction in the dark hours after the bomb blasts of March 7. And in the quiet daring of Maulana Abdul Batin Nomani, the young Mufti-e-Banaras, who defied the orthodoxy to receive ganga jal from the Mahant in a gesture of communal harmony that was balm to wounded Banaras. The Mahant's brilliant management of the blast aftermath is the talk of the town — resuming puja and aarti before nightfall, converting the evening bhajan to a shanti aur satbuddhi (peace and equanimity) prayer for communal harmony, and evicting those — Vinay Katiyar's entourage arrived to shouts of Har Har Mahadev and Jai Shri Ram — looking to stir the communal pot. To quote the Mahant, "Katiyar wanted to sit on a dharna and Advani gatherings. Today the Mahant and the Mufti, each a visionary in his own way, are local heroes whose communal spirit has spawned a rush of copycat gestures — on both sides. Consider the following: The temple city's showcase annual event is the Ram Katha Mandakini Shobha Yatra — an illuminated procession of motorboat-driven tableaux along the Ganga on Ram Navami day. The yatra is flagged off by Mahant Misra with a celebrity invited to be the chief guest. This year, there were two chief guests, the Mufti-e-Banaras and Noor Fatima, a practising criminal lawyer who last year built a temple in the city. A third attraction was Bismillah Khan's son, Mohammad Jamin Khan, who played the Ram dhun. Yatra over, Varanasi was witness to a unique sight — of burqa-clad Muslim women taking to the streets, shouting "Khichdi hai saara Hindustan, alag na honge Hindu, Musalman (We are a composite people, no one can divide us) and "Muslim mahilaon ne thana hai, aatankwad mitana hai (it is our promise to end The same evening, the temple resounded to the strains of Hindustani classical music — again a composite annual festival. But this year the festival became a statement with the biggest names in music and dance turning up to support the Mahant Birju Maharaj, Pandit Jasraj, Rajan and Sajan Misra, and so forth. Solutions to intractable problemsThe atmosphere of trust has facilitated solutions to seemingly intractable problems. A case in point is the disputed shivling-fountain adjacent to Varanasi's Shia Jama Masjid. Recently, the shivling was damaged by a falling tree causing tensions to rise. In the presence of the localpolice, the Mahant and the Mufti jointly decided that there could be no objection to installing a new shivling in its place. It is not that Varanasi has no history of communal strife — there were riots in 1972, 1978, 1989, and 1990.
Hope it helps you dear.
Mark me as BRAINLIEST.
ŠTÃY ŠÄFĘ ÅŁŁ. :-)
This is the story of Varanasi a city of India, that shows one of best example of restoring values of communal harmony in a tense situation. I think media should highlights this kind positive stories that can inspire and shows a right path to others to follow for maintaining peace and harmony in society.
Varanasi: cosmopolitan and a role model
Vidya Subrahmaniam
IN HER book Varanasi, City of Light, Isabella Tree expresses amazement that "one of the most patently polluted places on earth" should be "a place where people come to be purified." But the more astonishing thing about Varanasi, the holiest of holy places for Hindus, their stairway to heaven, is that it should be so delightfully free spirited, so unbigoted. Local residents, surging pilgrims, salvation seekers, foreigners lapping up Indian exotica — if the Ganga seems to embrace them all, further on, in the winding lanes crammed with shops selling the Banarasi saree, the Hindu topi seamlessly mingles with the Muslim skull cap. Most wholesalers are Hindu while most weavers are Muslim, and the six yards of shimmering silk is quite the metaphor for Varanasi's composite culture. Enter any shop, and you will hear paeans sung to the city's ganga-jamuni sanskriti (complementary like the Ganga and the Jamuna) and to the reshmi mizaz (gracious manner) of its people. "Kashi jahan banti hai yeh saadi, Hindu uska tana hai, Muslim uska bana hai (Kashi where the Banarasi saree is made, Hindu is its warp and Muslim its weft)," goes an ode to the intertwined lives of Varanasi's Hindus and Muslims. This is not made-in-Bollywood integration but integration born of proximity, interdependence, and of an understanding shaped by years of sharing each other's joys and sorrows, of celebrating holi and Id as secular festivals. In these parts, the Hindu wholesaler hosts the Roza iftar during Ramzan. Varanasi's liberalism is unaffected and pervasive — visible in the evolved environs of the Sankant Mochan temple, a sanctuary for the soul and mind, and open to all faiths; in the composure of Veer Bhadra Misra, the temple's Mahant and the toast of the Muslim community for his courage of conviction in the dark hours after the bomb blasts of March 7. And in the quiet daring of Maulana Abdul Batin Nomani, the young Mufti-e-Banaras, who defied the orthodoxy to receive ganga jal from the Mahant in a gesture of communal harmony that was balm to wounded Banaras. The Mahant's brilliant management of the blast aftermath is the talk of the town — resuming puja and aarti before nightfall, converting the evening bhajan to a shanti aur satbuddhi (peace and equanimity) prayer for communal harmony, and evicting those — Vinay Katiyar's entourage arrived to shouts of Har Har Mahadev and Jai Shri Ram — looking to stir the communal pot. To quote the Mahant, "Katiyar wanted to sit on a dharna and Advani gatherings. Today the Mahant and the Mufti, each a visionary in his own way, are local heroes whose communal spirit has spawned a rush of copycat gestures — on both sides. Consider the following: The temple city's showcase annual event is the Ram Katha Mandakini Shobha Yatra — an illuminated procession of motorboat-driven tableaux along the Ganga on Ram Navami day. The yatra is flagged off by Mahant Misra with a celebrity invited to be the chief guest. This year, there were two chief guests, the Mufti-e-Banaras and Noor Fatima, a practising criminal lawyer who last year built a temple in the city. A third attraction was Bismillah Khan's son, Mohammad Jamin Khan, who played the Ram dhun. Yatra over, Varanasi was witness to a unique sight — of burqa-clad Muslim women taking to the streets, shouting "Khichdi hai saara Hindustan, alag na honge Hindu, Musalman (We are a composite people, no one can divide us) and "Muslim mahilaon ne thana hai, aatankwad mitana hai (it is our promise to end The same evening, the temple resounded to the strains of Hindustani classical music — again a composite annual festival. But this year the festival became a statement with the biggest names in music and dance turning up to support the Mahant Birju Maharaj, Pandit Jasraj, Rajan and Sajan Misra, and so forth. Solutions to intractable problemsThe atmosphere of trust has facilitated solutions to seemingly intractable problems. A case in point is the disputed shivling-fountain adjacent to Varanasi's Shia Jama Masjid. Recently, the shivling was damaged by a falling tree causing tensions to rise. In the presence of the localpolice, the Mahant and the Mufti jointly decided that there could be no objection to installing a new shivling in its place. It is not that Varanasi has no history of communal strife — there were riots in 1972, 1978, 1989, and 1990.
Hope it helps you dear.
Mark me as BRAINLIEST.
ŠTÃY ŠÄFĘ ÅŁŁ. :-)
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