India is renowned worldwide for its vibrant religious and cultural diversity. Its festivals—Diwali, Eid, Holi, Christmas, Navratri, Gurpurab, Pongal, and many more—have traditionally served as powerful occasions for uniting communities, transcending linguistic, regional, and religious boundaries.

These festivals once symbolised collective joy, community bonding, and mutual respect among people of various faiths. The celebration of Onam in Kerala by people of different religions is a telling example of a festival that unites individuals across religious and caste divisions.

However, in recent decades, these very festivals—originally meant to foster unity—have increasingly become flashpoints for discord, tension, division, and even violence. Over the past eleven years, India has witnessed rising tensions and violence during religious festivals.

Festivals involving processions often end in communal clashes. For instance, communal violence has erupted during Ram Navami and Muharram processions, with reports of confrontations, provocative slogans, and violent clashes between communities.

Navratri, along with Durga Puja, is a prominent festival in India, excluding certain southern and northeastern states. This festival is dedicated to the nine forms of Goddess Durga, with each day honouring one manifestation of the deity. Many devotees observe fasts for some or all nine days, focusing on spiritual cleansing and renewal.

Energetic folk dances, such as Garba—where participants dance in traditional attire to rhythmic music—are a major highlight. Until a few years ago, people of different religions would attend and enjoy Garba dances, even if they did not participate directly in them.

Since the BJP came to power at the Centre in 2014, right-wing Hindutva groups and BJP leaders have increasingly weaponised the Navratri festival to target Muslims and polarise Hindu communities. The Vishwa Hindu Parishad (VHP) has instructed organisers of Garba-Dandiya events not to permit non-Hindus to attend events held as part of the 10-day Navratri celebrations, which start on September 22 across Maharashtra.

According to an NDTV News report dated September 20, 2025, the VHP mandated that attendees must apply a 'tilak' (a mark on the forehead), tie a sacred thread ('raksha sutra'), and offer prayers to a Hindu deity before being granted entry.

Strangely, the organisation's Vidarbha general secretary, Prashant Titre, stated in Nagpur on September 20 that 'gau mutra' (cow urine) would also be sprinkled on attendees. He added that VHP and Bajrang Dal workers would monitor Garba venues to ensure the guidelines were followed during Navratri celebrations. It remains unclear which religious authority has authorised the VHP to issue such directives.

In Ahmedabad, the VHP has placed banners at the entrances of selected Garba venues, instructing non-Hindus not to participate in the dance, as it is meant exclusively for Hindus. According to VHP sources, such banners have been installed at around 100 venues in the city.

Amid ongoing debates over "love jihad," "land jihad," and "dharma jihad" in Madhya Pradesh, Hindu groups and BJP leaders have introduced the term "Garba Jihad." They have insisted that non-Hindus should not be permitted inside Garba venues under any circumstances. Some of the statements made by state BJP leaders are deeply disturbing.

BJP MLA Rameshwar Sharma stated, "Non-Hindus should not be allowed in Garba." However, he also added, "Non-Hindus are welcome to take part in Navratri festivities and Garba dance events provided they embrace Sanatan Dharma and follow rituals like applying tilak on the forehead and performing aarti," as reported by the Press Trust of India.

When the Karnataka government decided to invite this year's International Booker prize winner, Ms Banu Mushtaq, to inaugurate this year's Mysuru Dasara festival, the BJP objected to it based on the religious identity of Mushtaq. A BJP leader approached the judiciary to request the cancellation of the invitation. The SC dismissed the plea, pointing out that the event Ms Mushtaq had been invited to was a State function, and a secular government cannot be expected to discriminate against citizens on religious identity.

One wonders how individuals in responsible positions can make such hateful and divisive statements in a country that has adopted secular democracy and celebrated its diversity for millennia. Neither Hindu religious leaders nor senior party leaders at the national level have condemned these hate-filled remarks or restrained their colleagues. Their silence appears to be tacit approval.

Several factors have contributed to the transformation of religious festivals in India—from celebrations of unity to occasions marked by hostility and exclusion.

One of the primary reasons is the politicisation of religion. While political parties across the spectrum have occasionally exploited religious sentiments for electoral gains, the BJP has notably excelled in this approach. It has aligned itself closely with Hindu identity and openly expressed its goal of transforming India into a Hindu Rashtra.

Through measures like the Ayodhya movement, it has polarised Hindu communities by portraying Muslims and Christians as threats to Hinduism and the Indian nation. Consequently, festivals that were once led by communities have become platforms for demonstrating political power and asserting dominance in public spaces.

For example, processions during festivals such as Ram Navami have often become displays of strength rather than expressions of devotion. These processions frequently pass through communally sensitive areas, leading to confrontations—especially when accompanied by provocative slogans or aggressive music. Instead of promoting inclusiveness, such events reinforce exclusivity.

Closely aligned with this trend is communal polarisation. Since the demolition of the Babri Masjid, India has seen a rise in communal tensions. In such an environment, even benign religious practices can be viewed with suspicion by other communities. A festival celebrated in one locality may be misinterpreted as a provocation in another, especially when mutual mistrust prevails. The rapid spread of misinformation and doctored videos on social media has only worsened this situation, fuelling hatred and inciting violence.

The commercialisation of festivals, driven by market forces and religious institutions, has also contributed to the erosion of their spiritual and community-centric essence. Today, festivals are often judged by the extravagance of their decorations, lavish spending, and the scale of their public display—rather than by the spiritual and moral values they are meant to uphold.

Another contributing factor is the rise of religious fundamentalism across all religions. Fundamentalism emphasises ritualism, external displays of piety, pilgrimages, and even blind beliefs—while fostering suspicion and prejudice against other religions. Fundamentalists oppose religious harmony and seek to remove the word "secular" from the Indian Constitution.

However, Indian secularism is not the absence of religion, but rather a celebration of religious pluralism—acceptance, appreciation, and joyful coexistence of diverse faiths. Religious festivals, instead of fostering this pluralism, are increasingly being used by fundamentalists to deepen divisions.

The failure of religious leaders to guide their followers when political leaders hijack religion is another major concern. Since no religion advocates hatred or violence, it is the responsibility of religious leaders to assert moral authority when religion is misused for political gain. Sadly, this is often not the case in India. On the contrary, some religious leaders collude with political actors and even endorse their divisive rhetoric—a lamentable development.

First and foremost, religious festivals must be protected from political interference. Political leaders should not be allowed to use religious occasions for community polarisation or political gain. Civil society must demand accountability and reject any attempt to weaponise religion. Strict enforcement of the Model Code of Conduct during festivals—especially in pre-election periods—and firm legal action against hate speech or provocative acts can significantly reduce tensions.

Given that processions during festivals have increasingly become sources of conflict, they should be discouraged. These processions cause public inconvenience, such as traffic congestion and noise pollution, and pose serious risks of communal violence. No divine being is pleased by celebrations that cause suffering to others.

Another effective strategy is promoting interfaith celebrations. Community centres, schools, and local administrations can organise inclusive festivals where people from different religious backgrounds come together to celebrate one another's traditions. Initiatives like Eid Milan, Christmas Get-Togethers, or Holi Without Borders can help break stereotypes and foster mutual understanding. In schools, teaching the spiritual significance of all major Indian festivals can instil respect and appreciation among children from an early age.

It is imperative to reclaim the soul of religious festivals by returning to their roots, embracing inclusivity, and fostering mutual respect. What Ms Banu Mushtaq said in her inaugural address of the Dussehra festival is very pertinent. "Our culture is our root, harmony is our strength, and economy is our wings. Let's build a new society that is filled with human values and love, along with our youth in India – that is also strong educationally, economically, and industrially. Let everyone have an equal share and opportunity in that society."