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When Bajrangdas Bapa arrived in Bagdana in the early 1940s, there was no temple complex, no trust, and no committee waiting to receive him. There was only a wandering Ramanandi sadhu who had already renounced caste, power, and possession. Eight decades later, Bagdana Dham stands among Gujarat&rsquo;s most influential pilgrimage centres. With that influence has come conflict.
The question now confronting devotees and observers alike is uncomfortable but necessary. Does today&rsquo;s Bagdana reflect Bapa&rsquo;s bhakti, or does it contradict it?
<h2 data-start="773" data-end="834">Did Bajrangdas Bapa believe in identity or in its erasure?</h2>
Bajrangdas Bapa did not preach identity. He dissolved it.
As a Ramanandi sadhu, caste was not something he merely overlooked. It was something he ritually and socially renounced. His life was defined by anonymity, austerity, and equal access. People came to him not because he represented a community, but because he refused to.
In a society deeply structured by caste and hierarchy, that refusal was itself a radical act.
<h2 data-start="1267" data-end="1316">What was Bagdana before it became influential?</h2>
The Bagdana Bapa lived in was not a centre of power. It was a forested patch of land where a small hut and a Hanuman murti gradually became a gathering point for faith. There were no claims of ownership, no assertions of entitlement, no competing narratives. Devotion gathered quietly, without spectacle.
That simplicity was not accidental. It was intentional.
<h2 data-start="1686" data-end="1732">When did devotion turn into administration?</h2>
The turning point came after Bapa&rsquo;s demise in 1977.
As devotion grew, donations multiplied. Infrastructure expanded. With scale came administration, and with administration came authority. Trusts were formed, committees constituted, and representation began to matter. What had once been a saint centric space became an institution with economic value, social reach, and political relevance. It is here that caste entered the picture.
<h2 data-start="2176" data-end="2228">Is the Ahir&ndash;Koli conflict about faith or control?</h2>
Recent tensions between Ahir and Koli communities around Bagdana are often framed as matters of hurt sentiment or historical entitlement. But history offers little support for such claims. There is no credible evidence that Bapa belonged to or privileged any caste. Early records do not establish exclusive ownership or foundational rights for any single community.
What is unfolding today is not a theological disagreement. It is a struggle for control. Control over what Bagdana represents. Control over who speaks for Bapa. Control over crowds, symbolism, and influence.
<h2 data-start="2816" data-end="2860">When did bhakti start looking like power?</h2>
In regions where religious institutions carry social capital, proximity to a saint&rsquo;s legacy often translates into legitimacy. Association becomes authority. Over time, bhakti risks turning into a badge rather than a belief.
What is being contested at Bagdana is not Bapa&rsquo;s teachings. It is the power that comes from invoking his name.
<h2 data-start="3204" data-end="3258">How far has the institution drifted from the saint?</h2>
The irony is difficult to ignore. A saint who walked into Bagdana with nothing now stands at the centre of disputes over everything. A guru who rejected caste identity is posthumously claimed by caste narratives. A man who avoided hierarchy now lends his name to competing assertions of dominance.
This drift is not unique to Bagdana. Across India, saint led movements often fracture after the saint is gone. Charisma hardens into institution. Devotion becomes administration. Faith turns into negotiation.
Recognising this pattern, however, does not absolve responsibility. Especially not when the founder&rsquo;s ideals are so clearly at odds with present practice.
<h2 data-start="3930" data-end="3967">What choice does Bagdana face now?</h2>
If Bajrangdas Bapa&rsquo;s life offers any lesson, it is this. Bhakti was never meant to be ownership. His silence on caste was not neutrality. It was rejection. His refusal to institutionalise power was not oversight. It was intention.
Bagdana today stands at a crossroads. It can either protect the sanctity of Bapa&rsquo;s ideals or continue to use his name to legitimise struggles he never stood for. Both paths cannot coexist.
The saint is no longer here to speak. But his life still does. The only question that remains is whether those claiming to follow him are willing to listen.

Bagdana: Faith After the Saint Lost Its Way?

As caste claims clash at Bagdana, Bajrangdas Bapa’s life raises hard questions for today

The reported destruction of a statue of Lord Vishnu near the Thailand&ndash;Cambodia border has triggered strong reactions from both India and Cambodia, adding a cultural flashpoint to an already tense border dispute between the two Southeast Asian neighbours.
Cambodian officials said the statue, built in 2014, was located well within Cambodian territory in the An Ses area of Preah Vihear province. According to their account, the structure stood about 100 metres inside the border when it was demolished earlier this week. Cambodian authorities condemned the act, calling it an attack on religious symbols revered by both Hindu and Buddhist communities.
India also expressed concern over the incident, describing it as deeply hurtful to the sentiments of devotees across the world. Responding to the development, New Delhi said Hindu and Buddhist deities form part of a shared civilisational heritage across the region and stressed that acts showing disrespect to religious symbols should not occur, regardless of territorial claims.
India urged Thailand and Cambodia to address their differences through dialogue and diplomacy, underlining the need to prevent further escalation.
The statue controversy comes amid renewed fighting along the disputed border, a conflict that has flared up again this month after years of relative calm. The violence has reportedly claimed more than 40 lives and forced nearly a million people to flee their homes. Both sides have accused each other of provoking clashes and targeting civilian areas.
Cambodia has alleged that religious sites and temples near the border have been damaged during the fighting, while Thailand has countered that Cambodian forces were using ancient temple complexes for military positioning.
As tensions continue, the demolition of the statue has added a sensitive religious dimension to an already volatile situation, drawing international attention and calls for restraint.

Vishnu statue damage sparks India concern

India, Cambodia condemn demolition near Thai border, urge restraint amid rising tensions

Heritage, Varso, Dharohar, whatever you choose to call it, the truth remains the same. It is our identity, our history, our culture, and our roots. It shapes who we are as individuals and as a community. And yet, in the rush of modern life, we often forget its value.
Those chaotic narrow lanes we call congested are often more peaceful than the six lane highways we proudly build. Those small homes pressed together with only one wall in between feel warmer than any large penthouse with silent corridors and distant neighbours. Heritage is not just where we come from. It is what has shaped us from within.
This Heritage Week, I wanted to bring something deeply personal, something that connects to my heart and my history. A place I can proudly call Maru Ghar, Maru Amdavad.
Some moments do not feel like events. They feel like home. Heritage Week in Ahmedabad is one of those moments, a soft reminder that no matter how fast life moves, our roots walk beside us quietly and patiently.
Heritage is not a display of the past. It is a living memory of people, emotions, and identities. &nbsp;Virasat etle imarato nathi&hellip; eh toh manas ni yaadon ni vaat chhe. &nbsp;When we preserve heritage, we protect not just structures but the stories that formed us.
This year, a soulful Folk Heritage Walk organised by Aapni Dharohar with The Art Window Foundation turned this idea into an experience. From the first step, the walk felt like a shared heartbeat and a gentle homecoming. 
As we moved through the lanes of Old Ahmedabad, Gujarati folk songs filled the air like blessings. These songs were once sung by people who built this city with their hands and dreams. The wisdom of Akha Bhagat blended beautifully with the lyrical grace of Kavi Dalpatram, creating a melody of memory and meaning.
At Kala Ramji Mandir, a sense of calm wrapped around everyone. At Amritvarshini Vav, the cool stone steps whispered stories of ancestors who lived simply and believed deeply. It felt as if their voices were rising again through the silence.
The chabutras reminded us of a time when kindness was a way of life. Architecture held space for birds, animals, and nature. Around us, carved facades, jharokhas, and pols stood like wise elders watching generations change yet holding their essence intact.
During the walk, two voices added depth to the experience.
Aniruddh Thakor, Founder of Aapni Dharohar, said: "Heritage is something that our ancestors passed down to us, it cannot be valued enough. That is Dharohar, that is heritage. And during this Heritage Week we are organising many events because with growing times and fast paced development, people are forgetting their roots. We want people to remember their beginnings and belongings, where they come from and what they have inherited. We should be grateful for the rich culture and the rich heritage we have been given access to, and we must keep it preserved not just during Heritage Week but throughout the year and for as long as we can."
His words felt like a reminder of responsibility. Everything we cherish today exists because someone before us chose to preserve it.
Krupesh Barot, President of The Art Window Foundation, shared: "Aa Mandir thi Masjid sudhi ni safar eej apdu heritage che, eej apdo varso che." This journey from the temple to the mosque is our heritage and our inheritance.
In that moment, everyone felt the emotional richness of Ahmedabad, a city that belongs to all, remembers all, and embraces all.
By the end of the walk, people did not return only with photographs. They returned with gratitude. Gratitude for the stories that shaped them, the music that survived, the structures that stood tall, and the communities that lived with love and warmth.
Because preserving heritage is not about saving old things.
It&rsquo;s about saving the feeling of home.
It&rsquo;s about remembering who we are.
Virasat sambhalvi etle aapni odakh sambhalvi.

A soulful journey through Old Ahmedabad celebrating roots, culture and folk songs

Maru Amdavad: A Walk Back Home

As World Heritage Week begins on November 19, Ahmedabad, the first Indian city to be inscribed as a UNESCO World Heritage City, continues to stand as a living example of coexistence. 
Few urban centres around the world house centuries of Hindu, Muslim, Jain, Christian, Parsi and Jewish heritage within such a compact and walkable area.
In the dense lanes of the old city, domes, minarets, shikharas, fire temples, synagogues and church towers rise alongside one another, reflecting a tradition where diversity has remained an inherent part of daily life. 
Founded in 1411 by Sultan Ahmed Shah as a fortified capital along the Sabarmati River, the old city soon grew into an interwoven space of communities living in pols, neighbourhoods that balanced distinct cultural identities with interdependence.
Over centuries, the pols evolved into microcosms of pluralism. 
A Jain derasar stands beside a Sufi shrine, a haveli with Hindu iconography sits close to an old mosque, and within Khamasa, the Magen Abraham Synagogue preserves the Jewish presence in Gujarat&rsquo;s history. 
British officer and author James Forbes once wrote, &ldquo;Ahmedabad stands as a splendid monument of Mahmud Begada&rsquo;s glory&hellip; temples, mosques, caravanserais, and palaces rise proudly, speaking of ages of prosperity.&rdquo;
The city&rsquo;s Indo-Islamic architectural heritage is visible in early monuments such as the Jama Masjid, Rani Sipri Mosque, the Sidi Saiyyed Mosque, famous for its Tree of Life jaali &mdash; and the Teen Darwaza. 
Nearby, ornate Jain temples, including the Hutheesing Jain Temple with its detailed marble work and manastambha, highlight another layer of the city&rsquo;s religious landscape. 
The 19th-century Kalupur Swaminarayan Mandir adds to this diversity with its intricate wooden carvings and vivid iconography.
Christianity, introduced to Gujarat by European traders and missionaries, left its imprint in historic churches in the Cantonment and Raikhad areas. 
The Parsi Zoroastrian community, whose roots in Gujarat span more than a thousand years, contributed its own heritage through serene fire temples. 
The Jewish Bene Israel community&rsquo;s presence endures at the Magen Abraham Synagogue, built in 1934, which still conserves its old Torah scrolls.
What distinguishes Ahmedabad is the way these sites function within a shared urban ecosystem. 
Morning "aartis" mingle with the call to prayer, Jain monks walk through lanes near churches, and local families of every background share markets, festivals and daily interactions.
UNESCO recognised this living heritage not only for its architecture but for the continuity of cultural traditions embedded within the pol system, stepwells, craft practices, wood-carved havelis and neighbourhood shrines. 
These elements together form a heritage that is social as much as it is architectural.
As World Heritage Week unfolds, areas such as Manek Chowk, Dariyapur, Khadia, Kalupur and Jamalpur offer not just glimpses of the past, but a reminder that pluralism and coexistence can thrive where communities choose to share space and history.
&mdash;IANS

A vibrant street view of Ahmedabad’s old city showing a blend of temples, mosques and historic havelis, with narrow lanes, carved facades and people walking through the heritage neighbourhood

Ahmedabad’s old city highlights centuries of cultural unity during Heritage Week

Ahmedabad’s Old City Celebrates Shared Heritage

Long before he became the Iron Man of India, Vallabhbhai Jhaverbhai Patel was a meticulous lawyer and civic reformer in Ahmedabad, Gujarat&rsquo;s growing textile city of the early 20th century.
Elected as President of the Ahmedabad Municipality in 1917, Patel introduced a wave of reforms that transformed the city&rsquo;s sanitation, water supply, drainage, and education systems. His emphasis on cleanliness, efficiency, and fiscal discipline turned Ahmedabad into a model of urban governance during colonial times.
His fearlessness had shown even earlier, during the plague epidemic of the late 1890s, when panic forced people to flee the city. Patel stayed back to care for his family and friends, personally disinfecting homes and tending to the sick. It was this courage and sense of duty that laid the moral foundation for his later leadership.
Patel&rsquo;s connection with Gujarat went far beyond the city limits. When farmers in Kheda (1918) were crushed under heavy taxation after a crop failure, Patel led the Kheda Satyagraha, persuading peasants to withhold tax payments until remission was granted. The peaceful victory made him a national figure.
A decade later, in 1928, he organized the Bardoli Satyagraha, again for the farmers&rsquo; cause. His calm resolve, strategic thinking, and discipline won over both peasants and British officials. The women of Bardoli affectionately gave him the title &ldquo;Sardar&rdquo;, meaning &ldquo;leader.&rdquo;
He also guided the Borsad movement (1923) and worked closely with Mahatma Gandhi during the Non-Cooperation Movement. These Gujarat struggles were his training ground they transformed a municipal reformer into a statesman capable of mobilizing millions.
<table style="border-collapse: collapse; width: 71.8225%; height: 280px;" border="1"><colgroup><col style="width: 49.9817%;"><col style="width: 49.9817%;"></colgroup>
<tbody>
<tr>
<th>Year</th>
<th>Event / Contribution</th>
</tr>
<tr>
<td>1875</td>
<td>Born on 31 October 1875 in Nadiad, Gujarat.</td>
</tr>
<tr>
<td>1896&ndash;1899</td>
<td>Refuses to flee plague-hit Ahmedabad, tends to his family and neighbors.</td>
</tr>
<tr>
<td>1917&ndash;1924</td>
<td>Serves as Ahmedabad&rsquo;s Municipal President; introduces civic reforms in sanitation, education, and urban planning.</td>
</tr>
<tr>
<td>1918</td>
<td>Leads Kheda Satyagraha&nbsp; first major act of civil disobedience in Gujarat.</td>
</tr>
<tr>
<td>1923</td>
<td>Leads Borsad movement against unjust land revenue.</td>
</tr>
<tr>
<td>1928</td>
<td>Leads Bardoli Satyagraha; earns the title &ldquo;Sardar.&rdquo;</td>
</tr>
<tr>
<td>1931</td>
<td>Presides over the Karachi session of Indian National Congress.</td>
</tr>
<tr>
<td>1940&ndash;42</td>
<td>Imprisoned during the Quit India Movement.</td>
</tr>
<tr>
<td>1946</td>
<td>Becomes part of the interim government; later India&rsquo;s first Deputy Prime Minister and Home Minister.</td>
</tr>
<tr>
<td>1947&ndash;1950</td>
<td>Integrates over 560 princely states into the Indian Union including Hyderabad, Junagadh, and Kashmir.</td>
</tr>
<tr>
<td>1950</td>
<td>Helps shape the Indian Constitution and the civil services (IAS &amp; IPS). Passes away on 15 December 1950.</td>
</tr>
<tr>
<td>2014 onward</td>
<td>India celebrates his birth anniversary as National Unity Day (Rashtriya Ekta Diwas).</td>
</tr>
</tbody>
</table>
When India achieved independence in&nbsp;1947, Patel faced a challenge unlike any other, bringing together 562 princely states that had remained semi-independent under British rule.
Through diplomacy, firmness, and tact, Patel convinced or compelled almost all to join the Indian Union. His resolute handling of Hyderabad, Junagadh, and Kashmir earned him the title &ldquo;Iron Man of India.&rdquo;
He also established the Indian Administrative Service (IAS) and Indian Police Service (IPS), calling them the &ldquo;steel frame&rdquo; of the new nation. 
Patel&rsquo;s time as Mayor of Ahmedabad was not merely administrative, it symbolized how&nbsp;strong local governance could evolve into national unity. His model of civic responsibility became a microcosm of how he later built a unified India.
Urban historians, including Jon Lang, Madhavi Desai, and Miki Desai in Architecture and Independence: The Search for Identity - India 1880&ndash;1980, note that the evolution of cities like Ahmedabad reflected India&rsquo;s political awakening. Patel&rsquo;s civic reforms helped shape that transformation where clean streets, schools, and disciplined administration became the foundation of self-rule. 
Sardar Vallabhbhai Patel&rsquo;s legacy is immortalized in the Statue of Unity at Kevadia, Gujarat-&nbsp; the world&rsquo;s tallest statue. Each year, on October 31, the nation observes Rashtriya Ekta Diwas, reaffirming his belief that India&rsquo;s strength lies in its unity.
From the narrow lanes of plague-hit Ahmedabad to the vast map of newly independent India, Patel&rsquo;s life was a journey of courage, service, and unshakeable resolve.

Sardar Patel: The Iron Architect of Unity

On his birth anniversary, remembering Patel’s legacy from Ahmedabad’s mayor to India’s uni

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Chhath Puja is one of the most ancient and spiritually significant Hindu festivals dedicated to Surya Dev (the Sun God) and Chhathi Maiya, believed to be the sister of Surya. It is mainly celebrated in Bihar, Jharkhand, Uttar Pradesh, and parts of Nepal, but devotees across India now observe it with great devotion. The festival honors the setting and rising sun, symbolizing gratitude, purity, and the cycle of life.
<h3 data-start="496" data-end="528">Spiritual Significance</h3>
Chhath Puja is rooted in the belief that the Sun God sustains life on Earth and fulfills wishes when worshipped with a pure heart. Devotees thank Surya for bestowing health, prosperity, and success. The rituals also invoke Chhathi Maiya, considered the protector of children and granter of longevity and happiness. The festival emphasizes self-discipline, cleanliness, and devotion, reflecting a connection between humans and nature.
<h3 data-start="978" data-end="1008">Why It Is Celebrated</h3>
According to Hindu scriptures, Chhath Puja dates back to the Vedic era, when sages worshipped the sun using mantras from the Rigveda. Mythological stories also link the puja to Lord Ram and Goddess Sita, who are said to have performed it after returning to Ayodhya following their exile. Another legend connects it with Karna, the son of Surya, who regularly offered prayers to the Sun standing in water.
<h3 data-start="1429" data-end="1461">Rituals and Observance</h3>
Chhath Puja is celebrated over four days:
<ol data-start="1510" data-end="2050">
<li style="font-family: georgia, palatino, serif; font-size: 12pt;" data-start="1510" data-end="1644">
Nahay-Khay (Bath and Eat): Devotees purify themselves and their surroundings, beginning the fast with simple vegetarian food.
</li>
<li style="font-family: georgia, palatino, serif; font-size: 12pt;" data-start="1645" data-end="1774">
Kharna: Observers fast for the entire day and break it after sunset with prasad made of jaggery kheer, fruits, and roti.
</li>
<li style="font-family: georgia, palatino, serif; font-size: 12pt;" data-start="1775" data-end="1914">
Sandhya Arghya (Evening Offering): Devotees offer &lsquo;arghya&rsquo; (water and prayers) to the setting sun standing in rivers or ponds.
</li>
<li style="font-family: georgia, palatino, serif; font-size: 12pt;" data-start="1915" data-end="2050">
Usha Arghya (Morning Offering): The final ritual involves offering prayers to the rising sun, marking the end of the fast.
</li>
</ol>
Women, known as vratin, observe a rigorous fast&mdash;often without water&mdash;for 36 hours. The festival reflects deep reverence for the natural elements and highlights the value of simplicity, gratitude, and harmony.
<h3 data-start="2267" data-end="2293">Modern Relevance</h3>
Chhath Puja is not just a religious observance but also an environmental celebration. The rituals promote eco-friendly practices, such as using natural materials for offerings and keeping rivers clean. For many, it is a time to seek forgiveness, express gratitude, and pray for the well-being of the family and community.
In essence, Chhath Puja symbolizes the eternal relationship between humans and nature, reminding devotees to live with discipline, gratitude, and purity while acknowledging the life-giving power of the Sun.
</div>
</div>
</div>
</div>
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Chhath Puja 2025: The Sun Festival of Devotion

Devotees worship the Sun God and Chhathi Maiya, seeking health, prosperity, and gratitude

The Doon Valley is gearing up for the 9th edition of the Valley of Words (VoW) Art and Literature Festival, to be held on October 25-26, 2025, at Hotel Madhuban. Uttarakhand Governor Lt. Gen. Gurmit Singh (Retd) will inaugurate the event, which will bring together writers, thinkers, artists, and readers from across India.
<h3 data-start="452" data-end="502">Highlights of Day 1 &ndash; Saturday, October 25</h3>
Day 1 opens with a tribute to Guru Tegh Bahadur and a workshop on Indian Sign Language, followed by book sessions including Swallowing the Sun by Lakshmi Murdeshwar Puri and Bidaai De Ma! by Sudhir Vidyarthi. Cultural performances by Kathak exponent Dhanashree Joglekar and Bharatanatyam artist Lakshman Vinayak will add classical flavour. Poetry and youth sessions like Kaho Kavita, Poetry Caf&eacute;, and Yuva Vaani: Visions of Uttarakhand @2047 promise lively interaction. The day concludes with Evening Ragas and reflections on climate, food, and military history.
<h3 data-start="1105" data-end="1153">Highlights of Day 2 &ndash; Sunday, October 26</h3>
The final day begins with Morning Ragas and a keynote by Shekhar Pathak on &ldquo;Uttarakhand @ 25.&rdquo; Sessions include Cactus Wants a Hug by Neil Flory, Suno Kabir by Soni Pandey, and Ananda: An Exploration of Cannabis in India by Karan Madhok. Other topics cover Garhwali cinema, women building the nation, biodiversity, Mahabharat in Devbhoomi, and Uttarakhand&rsquo;s Rajyabhasha - Sanskrit. The festival closes with The Last Beggar and Why Stories Matter.
<h3 data-start="1644" data-end="1676">A Celebration Beyond Words</h3>
VoW 2025 will also feature art exhibitions, local crafts, workshops, and the prestigious VoW Book Awards, honouring excellence in English, Hindi, translation, and children&rsquo;s literature. With its focus on sustainability, youth, and inclusivity, the festival reflects Uttarakhand&rsquo;s harmony between nature, art, and intellect.

Writers, artists and thinkers unite for a two-day celebration of art, books and culture

Dehradun set for Valley of Words 2025

<div>Bhai Dooj, also known as Bhai Beej, Bhau Beej, Bhai Tika or Bhai Phonta, is one of India&rsquo;s most cherished festivals celebrating the eternal bond between brothers and sisters. It is observed on the second day (Dwitiya Tithi) of the Shukla Paksha in the month of Kartik, marking the end of the Diwali festival. The day symbolises affection, duty and the mutual promise of protection between siblings, beautifully blending devotion with family love.</div>
<div>&nbsp;</div>
<div>The roots of Bhai Dooj lie deep in Hindu mythology. According to legend, the festival began with Yamraj, the God of Death, and his sister Yamuna, the river goddess. On this day, Yamuna invited her brother to her home, welcomed him with an aarti, applied a tilak on his forehead, and offered him delicious food. Deeply touched by her love, Yamraj granted her a boon that any brother who visits his sister on this day and receives the tilak will be blessed with long life and prosperity. Since then, Bhai Dooj has been celebrated as a sacred occasion strengthening the sibling bond and invoking divine blessings for well-being.</div>
<div>&nbsp;</div>
<div>The festival takes on different forms across India, each with its regional essence. In Bengal, it is celebrated as Bhai Phonta, where sisters observe a fast until they perform the ritual, applying sandalwood and rice paste on their brothers&rsquo; foreheads and praying for their happiness. In Maharashtra and Goa, the festival is called Bhau Beej, where sisters prepare sweets such as puran poli and basundi, while brothers give gifts as tokens of affection. In Nepal, it coincides with Tihar, when sisters apply a seven-coloured tika on their brothers&rsquo; foreheads, symbolising their prayers for safety and success.</div>
<div>&nbsp;</div>
<div>In Gujarat, Bhai Beej holds special significance as it marks not only the bond of siblings but also the Gujarati New Year&rsquo;s closing festivities. Sisters prepare festive dishes, light diyas, and welcome their brothers with aarti and tilak. In some Gujarati households, brothers visit their married sisters carrying small gifts or dry fruits, and sisters, in turn, prepare traditional sweets like lapsi, churma or shrikhand. The day is filled with warmth, laughter, and the reaffirmation of family ties. It is also considered an auspicious day for new beginnings, as many Gujarati families conclude their Diwali celebrations with Bhai Beej, symbolising unity and gratitude.</div>
<div>&nbsp;</div>
<div>The rituals of Bhai Dooj are simple yet deeply symbolic. Sisters decorate a puja thali with roli, rice, sweets, and a lit diya, perform an aarti for their brothers, and apply the ceremonial tilak on their foreheads. In return, brothers offer gifts and promise lifelong protection. The exchange of blessings and affection is the heart of the celebration, reminding families of the strength of their relationships.</div>
<div>&nbsp;</div>
<div>The spiritual essence of Bhai Dooj lies in its message of love, responsibility, and gratitude. It celebrates the timeless connection between siblings, transcending age and distance. Whether it is called Bhai Dooj in North India, Bhau Beej in Maharashtra, or Bhai Beej in Gujarat, the sentiment remains the same&mdash;an expression of pure affection and the joy of togetherness.</div>
<div>&nbsp;</div>
<div>Even today, amid modern life and busy schedules, Bhai Dooj continues to bring families closer, reinforcing the idea that love and care within a family are among life&rsquo;s greatest blessings. It stands as a reminder that bonds built on affection and respect are as enduring as the traditions that honour them.</div>

Celebrating sibling love, blessings, and togetherness after Diwali

The Eternal Bond of Bhai Dooj

<h3 data-start="686" data-end="727">The Great Indian Fashion Takeover</h3>
When Prada unveiled its &ldquo;antiqued leather sandals&rdquo; on the Milan runway earlier this year, the internet had one collective reaction: &ldquo;Wait, aren&rsquo;t those just Kolhapuris?&rdquo;
What once sold for ₹800 on Indian streets was suddenly reborn as a luxury statement piece, priced at over a thousand dollars. The irony wasn&rsquo;t lost on anyone. From Gucci&rsquo;s silk saree at Cannes to Louis Vuitton&rsquo;s Snakes and Ladders inspired runway, India&rsquo;s imprint is everywhere and this time, the world is watching with intent.
Across continents, luxury design houses are reimagining Indian craft and iconography with newfound reverence. But while the spotlight feels brighter than ever, this isn&rsquo;t a sudden awakening, it&rsquo;s a long-overdue recognition.
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<h3 data-start="1465" data-end="1491">A Legacy Reclaimed</h3>
Fashion&rsquo;s fascination with India is no passing phase. It stretches back to the golden age of post-war photography, when Norman Parkinson captured Barbara Mullen in a pastel coat at Jaipur&rsquo;s City Palace in 1956, and Henry Clarke photographed Veruschka framed against the ornate lattices of Amber Fort.
For decades, the subcontinent has served as muse, rich in texture, technique, and imagination. But now, it&rsquo;s no longer the silent backdrop. India has moved from the margins to the mainstage.
&ldquo;Our craft has always been the invisible thread holding haute couture together,&rdquo; says one Delhi-based designer. &ldquo;The only thing that&rsquo;s changed is that the world has finally decided to give it a name.&rdquo;
<h3 data-start="2203" data-end="2232">From Chintz to Chanel</h3>
The story of India&rsquo;s influence in fashion began centuries ago. Long before Paris or Milan, Indian weavers were creating textiles that captivated Europe&rsquo;s elite. In the 17th century, chintz, a hand-painted cotton fabric with luminous floral motifs, became the epitome of luxury. Homes, wardrobes, even royal courts across Europe were draped in India&rsquo;s handiwork.
By the 1700s, India accounted for nearly a third of the world&rsquo;s economy, driven largely by textile exports. To wear something made in India was to wear the world&rsquo;s finest craftsmanship.
That legacy, interrupted by colonialism, never truly vanished, it adapted. Today, Indian artisans embroider for the world&rsquo;s biggest fashion houses, from Paris to New York, their skill forming the hidden scaffolding of haute couture.&nbsp;
<h3 data-start="3028" data-end="3086">The New Chapter: From Inspiration to Collaboration</h3>
This time, however, the relationship feels more equitable. Fashion&rsquo;s fixation has shifted from aesthetic appropriation to cultural collaboration. Dior&rsquo;s ongoing partnership with the Chanakya School of Craft in Mumbai is a prime example.
The alliance has birthed some of Dior&rsquo;s most striking work, including the historic 2023 show at the Gateway of India. Behind its elegance were hundreds of Indian hands embroiderers, weavers, storytellers each thread woven with purpose.
&ldquo;Craft is not just ornamentation,&rdquo; says a Mumbai-based textile researcher. &ldquo;It&rsquo;s living history. It carries memory, meaning, and identity.&rdquo;
That sentiment is echoed across runways. Vivienne Westwood&rsquo;s debut show in India spotlighted indigenous weaves like Khadi and Chanderi, while Gucci&rsquo;s Cannes moment embraced the saree as red-carpet couture.&nbsp;
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Even Prada, after online criticism for &ldquo;rebranding&rdquo; Indian sandals, sent a team to Kolhapur to understand their cultural and technical roots, a small but significant act of acknowledgement.
<h3 data-start="4126" data-end="4170">A Culture No Longer on the Sidelines</h3>
This global gaze is not just about style, it&rsquo;s about shift. The question has evolved from &ldquo;Who inspired this?&rdquo; to &ldquo;Who made this?&rdquo; In the age of accountability, visibility is currency.
&ldquo;India has never been absent from fashion&rsquo;s story,&rdquo; one industry insider says. &ldquo;It was simply edited out. Now, we&rsquo;re writing the next chapter ourselves.&rdquo;
As more Indian-origin leaders shape the global narrative, from CEOs in Silicon Valley to designers in Paris, the country&rsquo;s soft power grows not through imitation, but innovation.
India&rsquo;s influence today isn&rsquo;t borrowed, it&rsquo;s built.&nbsp;
<img src="https://ibp-benefits.s3.ap-south-1.amazonaws.com/prod/news/uploads/images/1761137599169_GqPRYodW4AAUNwO.jpeg.jpeg" alt="GqPRYodW4AAUNwO.jpeg" width="300" height="199"> &nbsp;<img src="https://ibp-benefits.s3.ap-south-1.amazonaws.com/prod/news/uploads/images/1761137623421_GqQb_gRbAAIRpRa.jpeg.jpeg" alt="GqQb_gRbAAIRpRa.jpeg" width="178" height="227">
<h3 data-start="4755" data-end="4788">The Future is Handcrafted</h3>
In a world chasing fast fashion, India&rsquo;s strength lies in what cannot be mass-produced: patience, process, and poetry in thread. From the looms of Banaras to the ateliers of Paris, the journey of Indian craft is no longer underground, it&rsquo;s centre stage.
As Coco Chanel once said, &ldquo;Fashion is not something that exists in dresses only. It&rsquo;s in the air, the street, the ideas.&rdquo; And right now, that air carries the scent of sandalwood and silk from the subcontinent.

From runways to red carpets, India isn’t just inspiring global fashion, it’s redefining it

The Great Indian Fashion Takeover

As Diwali lights up the night skies of India, the glow of fireworks brings both celebration and concern. This festive season, the firecracker business is booming like never before, but so is the country&rsquo;s air pollution.
Across major cities, markets are witnessing a surge in firecracker sales. Industry estimates suggest that the Indian firecracker sector is now worth over ₹6,000 crore, employing more than three lakh people and supporting thousands of small factories, especially in Tamil Nadu&rsquo;s Sivakasi. In Gujarat, West Bengal and Maharashtra, retailers report record sales, with many saying demand has nearly doubled compared to last year.
Families are spending more on bright, colourful fireworks, especially so-called &ldquo;green crackers&rdquo; that promise reduced emissions. Yet, studies show that even these variants still release heavy metals and fine particulate matter.
While the booming business provides livelihoods and fuels local economies, it also comes with an undeniable cost. Within hours of the Diwali night celebrations, pollution levels in several cities spiked dramatically. In Delhi, air quality monitors showed nearly all stations falling into the &ldquo;red zone,&rdquo; with some recording AQI levels above 400, a range classified as &ldquo;severe.&rdquo;
This means the air is thick with toxic particles &mdash; PM2.5 and PM10 that can easily enter the lungs and bloodstream, aggravating asthma, allergies, and heart conditions. Doctors across urban centres have reported an increase in respiratory complaints after the festival night.
The problem is compounded by weather conditions during late October and November. As wind speeds drop and temperatures cool, pollutants remain trapped closer to the ground, turning cities into smoky chambers.
Environmental experts say that without stricter regulation and greater awareness, the annual post-Diwali pollution spike will continue to threaten public health. They emphasize the need for genuine low-emission alternatives, better enforcement of green cracker norms, and a cultural shift towards quieter, eco-friendly celebrations.
Still, for millions of Indians, Diwali fireworks remain inseparable from joy, nostalgia, and tradition. The challenge ahead is not to extinguish that joy, but to find ways to celebrate it responsibly, so that the festival of lights doesn&rsquo;t become a festival of smog.

Diwali boom brings joy, but air turns toxic

Firecracker sales soar across India as Diwali celebrations push AQI to hazardous levels

Culture