The Syncretism Of Holi

By Sumit Paul, New Age Islam 15 March 2025 Zindagi Be-Rang Hui Jaa Rahi Thi Aayee Holi Toh Rang Bhar Diye Athar Nafees (Life became colourless/ Holi filled it with colours) Years ago, a Muslim friend of mine in Pakistan defined Holi, esp. Braj ki Holi (Holi at Braj Bhoomi), 'Braj Ki Holi Par Jiyara Jaaye Nisaar/ Aisa Anokha Rangon Ka Tyohaar' (One is enamoured of Holi celebrated at Braj Bhoomi/ Holi is such a colourful festival!). His ancestors migrated to Pakistan from Mathura after the Partition. Despite born and raised in Faisalabad (erstwhile Layalpur), Pakistan, my friend still remembers the Holi of Braj because he would regularly come to India along with his parents to celebrate Jashn-e-Faam (Persian for Holi; Faam: colour) and Jashn-e-Charaghaan (Persian term for Deepavali) with his parents' Hindu and Muslim friends in India. He doesn't come any longer as things have drastically changed in the last few years. But he still fondly misses the bonhomie of Holi celebrated in Mathura, Vrindavan, Agra and nearby cities. There're two popular narratives of Holi; both celebratory. One that revolves around the commemoration of love of the divine couple Radha — Krishna, wherein Radha paints complaining Krishna’s (unhappy with his dark skin tone) face and vice versa playfully resulting in the celebration of oneness and colours, the other where Holika fire is symbolic of triumph over evil, detailed in the Vishnu Purana. Beyond these manifestations of religiosity, there was always a social aspect to the festivity. Though Holi is celebrated across the country, its finest and most exotic manifestation can be seen in Braj. Braj is the area around the twin cities of Mathura and Vrindavan where Krishna was born and grew up. It is a particularly fine expression of India’s syncretic culture. It’s also the seat of the Vaishnava cult. It is the place where Lord Krishna used to frolic with his cows and Gopis on the lush pastures of Braj Bhoomi. Braj is an important place for the Buddhists too. It is believed that the Buddha had preached and opened monasteries in these regions. As many as 3,000 monks lived in the 20 monasteries in Mathura. Later, many of these monasteries and the Hindu temples were ravaged by the Islamic invaders Mahmud Ghazni and Sikander Lodi. Emperor Akbar gave Vrindavan the status of an independent revenue entity and gifted it to the Goswamis. There was a poet at the court of Mughal emperor Akbar. His name was Urfi (also spelt Orfi). He hailed from Shiraz in Iran. It's worthwhile to mention that Shiraz was the most beautiful place at that time and the great Hafiz also came from there to be known as Hafiz Shirazi. Yet, Urfi fell in love with Braj and called it Uttaqeef (the most sublime place in Persian) after seeing Hindus and Muslims play Holi in Brij. Imagine, Mughals, who're now pariahs and heathens in Sanatan India, were in Agra and Delhi, two places so close to Mathura and Vrindavan. Yet, no Mughal emperor or nobleman ever disrupted the celebrations during Holi in the Braj region. Nor was it called Jashn-e-Kafiraan (A festival of infidels). Even Aurangzeb, the most stern and strict of all Mughals, never tried to stop Holi in Delhi, Agra and Braj. Urfi wrote, where god (Krishna) himself plays Holi with humans is a place one must die at. Not just Urfi, many other Muslim poets like Raskhaan and Rasleen depicted the myriad moods of Holi and wrote poems in Braj dialect. See what Raskhan says, "Mili Khelat Faag, Badhyo Anuraag/ Suraag Sani Sukh Ki Ramkai/ Kar Kumkum Lai Kari Kanjmukhi/ Priya Ke Drig Laawan Ko Dhamkain/ Raskhani Gulaal Ki Dhundhar Mein/ Brajbalan Ki Dyuti Yon Damkaein/ Manau Saawan Saanjh Lalai Ke Maanjh/ Chahun Dis Te Chapla Chamkein" (Raskhaan is engrossed in watching Radha and Krishna play Holi/ This very spectacle is so otherworldly/ How can one define the celestial beauty of the faces smeared with colours). Raskhaan says, "Main Kaise Niksaun Mohan Khele Faag/ Mere Sang Ki Sab Gayeen, Mohi Prakatyo Anurag" (Radha rues that all gopis are so lucky to be playing Holi with Krishna but I'm unable to play in dereference to the social norms and bindings). The beauty of Rashaan’s verses on Krishna and Holi must be considered from the poet's all-consuming love for Braj and Krishna. That's why he could write, "Maanus Haun Toh Vahi Raskhaan, Basaun Mili Gokul Gaon Ke Gvaran/ Jo Pasu Ho Toh Kaha Bas Mero, Charon Nit Nand Ki Dhenu Manjharan" (Raskhaan wanted to live cheek by jowl with Krishna by any means and in any form). Even Rasleen wrote in in half Persian and half Brij that Krishna's playfulness while playing Holi is a divine sight that warms the cockles of my heart: Qaa Azd Kirishna Khelat Holi Ghaibi Sukh Paavat Chashm-Daff Mori. Bulle Shah could seamlessly write, Holi Kheloongi Kah Kar Bismillah. It also has some verses from the Quran. Amir Khusro, Shah Niaz, Qayam (an 18th century poet who wrote a long poem called 'Chandpur ki Holi'), Nazir Akbarabadi, Josh Malihabadi, Ravish Siddiqi, Shakeel and Sahir wrote on Holi. A Sufi poet Shah Niaz wrote "Hori Hoye Rahi Hai Ahmad Geo Ke Duwar/Hazrat Ali Ke Rang Bano Hai Hasan Husain Khilar. Qateel Shifai penned, "Rang-o-Gulaal Bikher Do/ Aayee Hai Holi, Dil Se Khelo." Urdu poet and a lifelong critic of Ghalib, Yaas Yagan Changezi wrote on Holi of Braj, "Har Soo Bikhra Hai Rang/ Khelein Holi Gopiyon Ke Sang/ Haath Mein Hai Kaanha Ke Pichkaari/ Ab Unki Hai Baari/ Holi-E-Biraj Ki Nirali Hai Ada/ Hai Rang Iss Ka Sab Se Juda " (Colours scattered in all directions/ Let's play Holi with Gopis/ Krishna has a Pichkari in his hand/ Now it's his turn/ Holi of Braj is altogether different/ Its mystique is different from others). Mind you, all these great Muslim poets wrote their immortal Braj Faag ( verses written on Holi) or couplets in Persian and Urdu Rasmul-Khat (scripts). By the way, Sahir's lost nazm on Holi was a eulogy ( he later wrote Nazms on Holi; I'm talking about the first one). They were mystics and poets who were the greatest torchbearers of Ganga-Jamuni Tahzeeb or the composite culture/canvas. By the way, Ganga-Jamuni Tahzeeb is a term for the syncretic culture of the central plains of northern India. It's a fusion of Hindu and Islamic cultural elements. The term is also known as Hindustani Tahzeeb. And when it comes to Sufis and Holi, how can we forget the eulogies of the great mystics from the Islamic world? Rumi himself said about Holi, 'Roshan Uz-Zamaan Mukhtalif Rang-o-Faam' (The Light can be accessed only through the colours galore). The Light he referred to was the Light of the Universe and also the Inner Light. When one studies mysticism, one understands the importance of colours. To a mystic, yellow is the colour of exuberance and effulgence and pink is of enthusiasm. Fariduddin Attar, the predecessor of Rumi called it 'Zahanat-e-Mashriq Unzif Zareen-e-Faam Munshif ' (Holi is the Eastern manifestation of mundane and mystic ecstasies through colours). Even Rabia Basri, who lived an ostensibly stern life, would decorate the doors of her humble abode with flowers of different colours and wrote to one of her disciples about the significance and greatness of Holi: " So long as colours remain in the air, life doesn't go in vain." This is the quiddity, the kernel of Holi: The colourfulness and this colourfulness is the symbol of life's continuity as well as sustainability. Sufis understood this and imbibed the spirit of Holi without any discrimination. Readers will be amazed to know that a rather ghastly Hindi/Urdu phrase Khoon ki Holi (the Holi of blood) was actually coined by the Persian mystic Mansoor Al- Hallaj when he was being excoriated for proclaiming An-al-Haq (I'm the Truth) in 922 AD. When his skin was being peeled off on the cross, he said that he was playing Holi with himself with his own blood! "Rang Saare Muqaddas Hain/ Phir Woh Rang-E-Khoon Ho Ya Rang-e-Gulaal" (All colours are sacred, whether it's the colour of blood or Abeer/Gulaal). By the way, Abeer is a Persian word and Gaal-Laal (red cheeks) became Gulaal in Hindi. Mansoor was excoriated on his birthday (March 26)! It's time to realize that a festival has no communal shades and colours (pun intended). Holi belongs to all who love the colours of life and existence. The wholesomeness of this festival is unparalleled. Happy Holi to all the readers and contributors of NAI. Let's spread the colours of love and bonhomie. ---- An abridged version of this write up has appeared in the Speaking Tree space of March 14 2025 Times of India. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. 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