Holi: Dark Sexual Roots of This Hindu Festival

By Bheria -July 13, 2022 FOR MUSLIM SKEPTIC

One of the many curses which afflict the people of Shirk is that while “festivals” and “celebrations” are occasions of divine remembrance and spiritual self-development for Muslims, for the people of Shirk such events become excuses for immorality and licentiousness, and this is because they’re incapable of worshiping Allah.

Such is the case of Holi, a public holiday in India and one of the favorite festivals of the Hindus. It is basically a celebration for the advent of the spring season (its equivalent in the Iranic world would be Nowruz).

Along with Diwali, Holi is the other festival that Westerners associate with Hindus, and this contributes towards their positive but flawed perception of Hindus.

RELATED: Diwali: A Festival of Animal Cruelty and Torture

This year it was celebrated on Friday 18th of March.

Of course the mushrikin, and the biased liberal media following suit, will say that there is nothing wrong with Holi. After all, it “symbolizes” the triumph of “light over darkness” as they perform rituals in front of the bonfire (another similarity with Nowruz), and it is also a festival of colors as they throw colored powders (called gulal) at each other.

Which sane individual would hate light and colors, right…?

But as we shall see—and just like pretty much anything related to the mushrikin—this festival has its roots in Shirk and is also very strongly linked with sexual depravity.

It is crucial to highlight all of this as the Muslims in India will tell you how both the “liberal” Hindus and the Hindu nationalists regularly use Holi in an attempt to dilute Muslim identity by promoting dozens of ads featuring “burqa-clad” Muslim women “playing” Holi with male Hindu strangers.

In fact, Holi is seen by the Hindus as one of the best ways to “assimilate” India’s Muslims.

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The Polytheistic and Sexual Roots of Holi

Rita Banerji is an Indian academic who authored a book titled Sex and Power: Defining History, Shaping Societies in order to present the “real” picture of sexuality in India. She says that the views of Hindus on sex have been corrupted by colonialism and so on.

She thus writes:

Aphrodisiacs and wines continued to be among the popular products imported into India, some from countries as distant as Greece. And through the seasonal festival of Holi, the indigenous communities, from among whom Buddhism recruited many of its followers, would ceremonially mourn the fiery destruction of the love god Kama by an irate Shiva. Keeping alive Kama’s image through ritualistic song and dance, the tribal myths spoke of the god of love as being ‘immortal and indestructible’. The songs and dances of the Holi festival had an explicitly sexual undertone to them and involved plenty of touching between men and women, sexual bantering and graphic mimicry of sex acts.

She also writes later on:

Kama, the love god, who had been burnt to ashes by an infuriated Shiva in the legends of the Buddhist age, but whose memory was kept alive in the celebratory tribal songs of the Holi festival, regained his body in this period and was united with his consort, Rati (sexual pleasure). His return to life too would be celebrated during Holi, which coincides with the spring season, symbolic of rejuvenation and fertility. The celebrations were called mojin kama (playing with desire), and entailed songs with erotic lyrics and dances with unabashedly sexual gestures, as Kama would be burnt in a bonfire to re-enact how Shiva in his anger had destroyed the unfortunate love god. The following day Kama would be symbolically resurrected as people jubilantly doused each other with perfumed water and colourful powders in honour of his return. Krishna, who was regarded as an incarnation of Kama, was another god evoked in the Holi celebrations. His erotic relationship with his consort Radha was re-enacted in open-air public theatres, where the women who played Radha and her friends would sing to the men: ‘I play Hori with you, O dark one’.45 (Hori or holi is described as ‘a type of indecent song’ that is sung for the Holi festival.)

So basically, Holi is based on Hindu “deities”—specifically the couple Kama-Rati and Krishna-Radha.

From a religious perspective it would be outrageous for a Muslim to partake in such a “festival,” and it becomes even more outrageous with all of this explicit sexual tension.

RELATED: India: Another Woman Gangraped and Paraded – What Does Hinduism Say?

Now you’ll know what it really means whenever you see a man and woman “playing” Holi by dancing and sprinkling one another with colored powder.

On the issue of sexuality, we read in The Encyclopædia of Sexual Behaviour, vol. 1, p. 129:

Sacred festivals, especially those connected with agriculture, were the occasions for the performance of sexual rites. Briffault describes the Holi festival, in honor of the Goddess Vesanti, as “the Saturnalia of India.” During this festival many taboos, such as those on incest, were temporarily suspended, and a great deal of license was permitted for both girls and boys. Phallic emblems were carried, and tableaux vivants representing the loves of God were enacted on chariots and stages.

There are also other academic publications which link Holi with bestiality and zoophilia, but I think the readers have a good idea regarding the “essence” of the festival now… and as you can see, it isn’t just about light and colors!

It’s actually no wonder then that Holi has been dubbed “the festival of assault,” as the highly sexualized symbolic nature of the festival leads to the sexual harassment of women.

Holi Utilized as a Weapon Against Muslims

Muslims will obviously be offended by the polytheistic roots and sexual imagery of this so-called festival, so it’s no surprise that Holi has resulted in some Hindu-Muslim riots.

Som Anand wrote in Lahore, Portrait of a Lost City, p. 150:

This festival of colour is celebrated by the Hindus (and Sikhs) with great abandon, but the Muslims consider it a great offence if coloured water is squirted at them so Holi often occasioned Hindu-Muslim riots.

In her book on the 2002 Gujarat pogrom called Scarred, journalist Dionne Bunsha says that the very first Hindu-Muslim riot in the state of Gujarat, which occurred in 1714, actually started because of Holi when Hindus threw colored powders at a Muslim.

RELATED: India, 20 Years Ago: The 2002 Gujarat Pogrom Against Muslims

Another more recent case is that of the 2020 Delhi riots, when a Hindu mob targeted Muslims just before Holi.

This of course is related to the physical violence, but the symbolic violence is just as perverse. We mentioned earlier how it is very common for both “liberal” and nationalist Hindus to use Holi to try and corrupt Muslims—especially Muslim women.

Hindu men, who are too often sexually frustrated, see Holi as the perfect opportunity to approach and harass Muslim women. And as we have shown, Holi allows them to do just that because of the lax sexual and gender dynamics that the “festival” allows and facilitates.

RELATED: Bulli Bai: Hindutva Trolls Selling Muslim Women in Auctions?

Every sane Muslim in India knows well how Holi is weaponized against Muslims as a weapon of cultural and religious assimilation into the Hindu-majority, and this makes Holi a particularly repulsive “festival” for Muslims.

RELATED: The Unintended Consequences of Celebrating Kafir Holidays

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