EID is a joyous time filled with unity, reflection, and celebration.
While the essence of the celebration has remained unchanged across centuries, the way this special day is celebrated has evolved, with many older traditions being replaced by modern practices and technological advancements.
Reconnecting with forgotten customs can bring a sense of nostalgia and cultural connection to an Eid-al-Fitr celebration. With that in mind, Eastern Eye revisits the past and explores how reviving long-lost traditions can make the annual Muslim holiday more meaningful.
Community moon sighting: Today, most people rely on social media or electronic devices to learn about the all-important moon sighting. In the past, however, this would be a communal event where families and neighbours gathered to spot the crescent moon, marking the beginning of Eid. The joyous announcement of chand raat (night of the moon) led to celebrations, late-night shopping, and traditional henna application for women. Reviving this tradition can bring back a sense of unity and shared festivity.
Handwritten greetings: Before the digital age, exchanging handwritten Eid cards and letters was a popular tradition. Friends and family would write heartfelt messages, which were either posted or hand-delivered. While instant messaging and social media are convenient, the charm of receiving something physical remains timeless. It adds a personal touch and provides a meaningful keepsake for the recipient.
Graveyard visit: In many cultures, families would visit graveyards after Eid prayers to remember deceased loved ones, offering prayers and maintaining a connection with their ancestors. This increasingly forgotten practice is a meaningful way to honour family members who have passed. It can also be done virtually via Zoom or by gathering loved ones to offer prayers for those who have passed, if visiting the grave is not possible.
Eidi: Children would get into the festive spirit by receiving Eidi (money or small gifts) from relatives, family friends, and neighbours. This not only brought joy to youngsters but also reinforced inter-generational bonds within families. Encouraging children to personally visit family, including elders, for Eidi instils valuable lessons in respect and gratitude, which is far more meaningful than a bank transfer or, for many, having no such tradition at all.
Sharing homemade food: Before storebought delicacies, restaurant visits, and takeaways became widespread, households prepared traditional food, including sweets, at home. These were shared with neighbours, including those who didn’t celebrate Eid, as a gesture of goodwill. There were also larger communal feasts that brought families and extended communities together. These easily revived traditions of sharing homemade dishes can help generate the warmth of old-fashioned Eid gatherings.
Storytelling and games: Today, there are many forms of entertainment such as TV, theatre, cinema visits, and parties. Electronic gadgets like smartphones also take up much attention. But in earlier times, there were fun activities like spinning tops, marbles, and homemade games. Elders also took the opportunity to share stories about the significance of Eid, along with family anecdotes. These games and storytelling sessions offer a refreshing break from digital distractions that often create an invisible divide.
Handmade decorations: Instead of storebought decorations, or none at all, which has become increasingly common in contemporary society, it’s worth revisiting the handmade era. Whether it’s banners, paper lanterns, cards, decorations, or floral arrangements, creating them yourself makes it special, especially when done collectively. It’s a great way to engage children, which will ultimately enhance their excitement for the festivities. DIY Eid decorations are a fun way to involve family and friends, bringing back a sense of creativity and community.
Heirloom outfits: For many years, it has been a tradition to buy new outfits for Eid. A forgotten past custom saw senior female members in the family passing down Eid clothes they had previously worn, sometimes repurposing them by getting them restitched. Similarly, men would wear embroidered kurtas gifted by elders. Reviving this practice would add sentimental value to Eid attire and move away from mass-produced fast fashion.
Open house celebrations: New technologies enabling virtual video calls, combined with people having increasingly busy lives, have overshadowed the popular age-old tradition of visiting one another. In the past, there was open-door hospitality, where friends, neighbours, and even strangers were welcomed with food and conversation. Families would visit each other, embracing the spontaneity of the occasion. Bringing this tradition back, even if on a limited scale, would revive the spirit of generosity and togetherness.
Traditional perfume: Long before commercial perfumes and fragrances took over, people applied attar (natural fragrance oil) on Eid morning. It symbolised cleanliness, with scents like rose, oud, and sandalwood. With many shops selling these fragrances, it’s easy to bring back a tradition that evokes a sense of nostalgia.
My friend and colleague, the American historian Peter Heehs, who has lived in Pondicherry, India, for decades, recently published a compelling new biography, The Mother: A Life of Sri Aurobindo’s Collaborator (2025). Heehs previously authored The Lives of Sri Aurobindo (2008), which remains one of the most balanced and scholarly accounts of Aurobindo’s life.
According to Heehs, most previous biographies of the Mother were written for devotees and relied on secondary sources, often presenting her as a divine incarnation without critical engagement. “Such biographies are fine for those who see the Mother as a divine being,” Heehs said, “but they can be off-putting for readers who simply want to understand her life – as an artist, writer, spiritual teacher, and founder of the Ashram and Auroville.”
Heehs’s biography is grounded in extensive archival research across France, England, India and Israel, along with digital collections of historical newspapers and journals. He examined all of her published works in both French and English, even uncovering essays written under a pseudonym that had not been seen since 1905. He traces her early life within the vibrant world of Belle Époque Paris (1871–1914), where she moved in artistic and esoteric circles.
Heehs describes two principal approaches to biographyAMG
Born in 1878 into a moderately wealthy Sephardic Jewish family – her father was Turkish-Egyptian, her mother Egyptian-Jewish – Mirra Alfassa grew up in an intellectually rich and cosmopolitan environment. Tutored at home, she later studied painting at the prestigious Académie Julian and exhibited at the Paris Salon. Her first husband, Henri Morisset, was a painter of the Intimist school, more traditional than contemporaries like Henri Matisse, Édouard Vuillard and Pierre Bonnard. Though he never gained their level of fame, he moved in similar artistic circles, and Mirra herself knew and associated with figures like Auguste Rodin.
At the same time, she was deeply engaged in the French occult revival, serving as managing editor of the Revue Cosmique, an esoteric journal. Her spiritual journey intensified when she encountered the Bhagavad Gita under the guidance of Indian lecturer G N Chakravarty and later engaged with eastern spiritual teachers such as Inayat Khan and ‘Abdu’l-Bahá.
In 1910, her second husband, Paul Richard, travelled to Pondicherry and met Sri Aurobindo. In 1914, Mirra joined him in India, and together with Aurobindo, they launched the monthly review Arya, which published most of Aurobindo’s major writings. The First World War forced their return to France, followed by a sojourn in Japan. They returned to Pondicherry in 1920, after which Paul Richard departed. Mirra remained and became Aurobindo’s closest spiritual collaborator.
Heehs describes two principal approaches to biography. The first – the contingent approach – follows the subject’s life chronologically, attending closely to verifiable facts. The second – the teleological approach – interprets the subject’s life as an inevitable progression towards a destined goal. “I took the contingent approach when dealing with the Mother’s early life,” Heehs explained, “and continued to do so even after Sri Aurobindo declared her to be an incarnation of the divine Shakti. As a historian, my role is not to make theological pronouncements but to present the facts of her outer and inner life, insofar as she spoke about them.”
When asked about the Mother’s lasting contributions, Heehs emphasised: “She established the Sri Aurobindo Ashram, founded its school – the Sri Aurobindo International Centre of Education – and launched the international utopian city of Auroville. At the same time, she oversaw both the inner and outer lives of the ashram’s members.”
Aurobindo Ackroyd Ghosh – the polymath Indian philosopher, freedom fighter and revolutionary yogi – was educated in England at St Paul’s School and King’s College, Cambridge, where he was trained in the Classics. Long before the term “Asian century” became popular, Aurobindo had already envisioned Asia’s re-emergence on the world stage. Today, countless volumes have been written about his extraordinary life and complex philosophical legacy.
Although it may sound like a modern geopolitical thesis, Aurobindo proclaimed in 1918: “Asia is once more rising; she is throwing off the torpor of centuries. She is recovering the pride of her past and the faith in her future... It is through the recovery of the deeper self of Asia that the world will find its balance.”
His collaborator, Mirra Alfassa, widely known as the Mother, dedicated her life to actualising this prophetic vision.
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The festival was warmly received by recipients and appreciated by local residents
Madhavipriyadas Swami of SGVP Holistic Hospital in Ahmedabad led a mango distribution drive in 2025, providing free mangoes to poor and needy families as part of the SGVP Mango Festival.
The event was held at the SGVP campus and aimed to support underprivileged communities by distributing fresh seasonal fruit during the summer. Thousands of mangoes were handed out to individuals from economically weaker backgrounds.
Thousands of mangoes were handed out to individuals from economically weaker backgroundsSGVP
Swami Madhavipriyadas personally oversaw the initiative, highlighting the hospital’s continued commitment to community welfare and seva (service). Volunteers and staff members of the hospital participated in the event, ensuring the distribution was well-organised and reached the intended beneficiaries.
With the support of its spiritual and community leadersSGVP
The mango distribution is one of SGVP’s ongoing efforts to uplift disadvantaged sections of society by offering food, healthcare, and support. Organisers said the gesture was not only about providing fruit but also about spreading kindness and compassion.
The festival was warmly received by recipients and appreciated by local residents. SGVP plans to continue similar charitable activities in future, with the support of its spiritual and community leaders.
Parmarth Niketan will mark the 25th sanyas anniversary of Pujya Sadhvi Bhagawati Saraswatiji on 11 June, honouring her quarter-century of spiritual service and dedication since she took monastic vows in 2000.
The ceremony will be held on the sacred Shri Rama Katha stage at Parmarth Niketan in Rishikesh and will feature blessings from several prominent spiritual leaders. Among those attending are Pujya Swami Chidanand Saraswatiji, Pujya Swami Ramdevji, mahamandaleshwars Rajendra Dasji, Ravindra Puriji and Harichetnanandji, as well as Pujya Sadhvi Ritambharaji, Pujya Acharya Balkrishanji, Dr Chinmaya Pandyaji and others.
Parmarth Niketan will mark the 25th sanyas anniversary of Pujya Sadhvi Bhagawati SaraswatijiParmarth Niketan
Sadhviji, a renowned spiritual teacher and author, came to India in 1996 and embraced the path of sanyas just four years later. She has since become a global advocate for interfaith dialogue, environmental protection and women’s empowerment.
Those unable to attend in person can join the celebration via livestream from 11.30 am IST on the official YouTube channels @ParmarthNiketan and @Sadhviji.
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The event served not only as a religious gathering but as a communal space where people of all ages could connect
The Gurjar Hindu Union has concluded a hugely successful week-long Shrimad Bhagwat Katha at its Apple Tree Centre temple in Crawley, West Sussex, drawing around 14,000 attendees across seven days.
Held from Friday 24 May to Friday 31 May 2025, the spiritual event featured daily discourses by the esteemed Pujya Bhaishri Rameshbhai, attracting approximately 2,000 devotees each day. His captivating delivery and deep spiritual insight resonated strongly with attendees, creating an atmosphere of devotion and reflection.
His captivating delivery and deep spiritual insight resonated strongly with attendeesCrawley Hindu
A key focus of this year’s Katha was on promoting holistic health, wellbeing, and social connection. Using the teachings of the Bhagwat Purana, Pujya Bhaishri Rameshbhai emphasised the importance of inner peace, healthy lifestyles, and building stronger community bonds. In doing so, the Katha also sought to address the growing issue of loneliness within society.
The event served not only as a religious gathering but as a communal space where people of all ages could connect, support each other, and find spiritual rejuvenation. Many described the experience as deeply moving and transformative.
creating an atmosphere of devotion and reflection.Crawley Hindu
A spokesperson for the Gurjar Hindu Union said: “The sheer number of attendees each day is a testament to the spiritual hunger within our community and the profound impact of Pujya Bhaishri Rameshbhai’s discourse. We are proud of how this event supported health, wellbeing, and social cohesion.”
The Union expressed sincere thanks to Pujya Bhaishri, the volunteers, and all attendees for their contributions to this uplifting and unifying occasion.
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Saints and Gurus have been guiding Hindu society for thousands of years, shaping both spiritual and social life
Dharmic religions or religions that have their roots in India, namely Hinduism, Jainism, Sikhism and Buddhism, have a very interactive relationship with spiritual leaders and Gurus. Going back tens of thousands of years, saints have influenced and guided Hindu society. The most powerful king would respect his Guru or a saint and act upon his instructions. These sages typically lived in forests in pursuit of a spiritual life. They were also experts on issues that related to running a peaceful and just society. They were conversant in warfare and the art of diplomacy.
When a holy man or a saint made an entry into an assembly of politicians, the whole gathering including the king would stand up to receive him. The king would touch the feet of the sage as a mark of great respect. This tradition of touching the feet of a Guru or an elder is still prevalent in India today. Children will typically touch the feet of elders as a form of greeting. There is something magical about bowing down to your seniors or your mentors. There is humility, respect and a soul to soul meeting.
The Ramayana mentions how King Dashratha had to agree to send his two children Rama and Laxmana to fight demons on the demand of sage Vishvamitra. In a Hindu’s life, the Guru plays a role from birth to death. The blessings of a Guru are sought for a new baby and at certain intervals in life, a child will go through different initiation processes with the help of a Guru. His marriage will be conducted by a priest with Sanskrit chanting.
From ancient sages to modern-day Gurus, their influence on society continues to inspire and transformiStock/Mahabharata
To buy a house, to start a business or to begin a construction project, a Guru will guide and bless. This tradition continues even today. In Jainism and Buddhism, society is formally divided into householders and monks. In both traditions, the fellowship of monks is called Sangha. It is the sacred duty of the householder to look after the mendicants. Jain saints can sanction any activity according to the situation. They can ask for a place of worship to be built or a school, hospital or animal sanctuary and the community will willingly oblige.
Buddhism has a similar setup. Buddhist monks play a very active role in Buddhist society. In Sikhism too, Gurus are highly revered and Sikh saints guide the Sikh society. When one goes to India, one can observe this dynamic relationship between the householders and the monks. This special mechanism has served the Hindu society well throughout history. The influence of Hindu monks on the lives of the laity contributes to the dynamism and adaptability of the Hindu religion.
While there is no single, universally accepted definition or dogma, the diverse interpretations and practices within Hinduism are often shaped by the teachings and roles of monks who serve as spiritual guides. They maintain the continuity of traditions while also adapting them to the changing times. This flexibility to adapt to a continuously changing world is a great asset and prepares the masses to embrace change.
This can be observed in India today, which has become a hub for digital inventions. Indians dominate leading cutting-edge futuristic companies in the US. India stands on the brink of a digital revolution poised to transform its economy and society. By 2030, the digital sector is projected to grow fourfold, offering an additional opportunity worth 900 billion dollars.
The relationship between Guru and disciple has been central to the evolution of Hindu philosophy and practiceiStock/Mahabharata
The exploits of the great Guru Chanakya, also known as Kautilya and Vishnugupta, are the stuff of legend. Chandragupta Maurya was one of the greatest Hindu kings of the 4th century BCE. Under the guidance of his Guru Chanakya, he extended his empire from the Hindu Kush in the northwest to Bengal in the east, and from the Himalayas in the north to the Narmada River in the south.
His empire encompassed almost the entire Indian subcontinent, excluding modern-day Kerala, Tamil Nadu and Sri Lanka. It included modern-day Afghanistan, Pakistan, Bangladesh and parts of present-day Iran. Chandragupta Maurya defeated Seleucus I Nicator, a Greek general, in the Seleucid–Mauryan War around 305–303 BCE. The resulting treaty of Indus gave Chandragupta control over the eastern satrapies and formed a marriage alliance with Seleucus.
Chanakya also served as the prime minister to Chandragupta Maurya and his son Bindusara. Chanakya's treatise on war and peace, the Arthashastra, makes Machiavelli look very tame. Machiavelli was a 16th-century Italian philosopher who proposed that acquiring and maintaining a state may require cunning and immoral means. A Machiavellian politician today is described as one who is cunning and duplicitous.
The Arthashastra, written in Sanskrit, talks about statecraft, politics, economic policy and military strategy. It is considered a foundational text on governance and diplomacy. Chanakya proposed five ways of dealing with enemy states. They were making peace (samdhi), waging war (vigraha), doing nothing (asana), preparing for war (yana), and dual policy or alliances (dvaidhibhava).
The reverence for spiritual leaders remains a cornerstone of Hindu culture, transcending time and traditioniStock/Mahabharata
In a constantly evolving world, having a living Guru to guide you through an increasingly complex society is a great advantage. Famous Gurus like Maharishi Mahesh Yogi, Sri Sri Ravishankar, Sadhguru Jaggi Maharaj, A.C. Bhaktivedanta Swami Prabhupada, Mahant Swami, Swami Ramdev and many others have millions of followers all over the world.
These Gurus are overwhelmingly celibate monks. By using their senses in pursuit of God alone, they develop spiritual powers which they apply in protecting Dharma and helping worldly people trapped in Maya, the illusion of material and sensory enjoyment. They represent a stark contrast to the Abrahamic religions. Ahimsa, vegetarianism, yoga, meditation, and controlling your inner enemies like anger, pride, hate, jealousy, greed and lust is what these Gurus preach.
It is this message that Swami Vivekananda first brought to America. He won over the assembled gathering of leaders of world religions at the Parliament of the World's Religions in Chicago on September 11, 1893, by beginning with "brothers and sisters of America". There is no agenda to convert others or to belittle other religions.
Above all, the final goal for a Guru is to go back to God's kingdom and escape the cycles of births and deaths. The Guru, therefore, is very conscious of his own journey while doing his best to bring peace and contribute to the dynamism and adaptability of the Hindu religion.
(Nitin Mehta is a writer and commentator on Indian culture and philosophy. He has contributed extensively to discussions on Hinduism, spirituality, and the role of Gurus in modern society. You can find more of his work at www.nitinmehta.co.uk.)