Hudur-Durga And Mahishasura Jayanti: A Textbook Case Of Hinduphobia

The thing about our mundane existence is that people of a certain skin colour know more about it than others who don’t share that colour.

Consider, for example, Africans who were subjected to the most brutish form of enslavement ever known to mankind; the Christian Bible had pronounced that being descendants of Ham, they were cursed by Noah to be servile to the rest of the people.

The imagery of blacks as fallen, worshipping false gods, reverberates in the whole of Protestant theology and outlook.

People in the service of the most exalted of god’s empires (that of the Britons) were awarded the Order of St Michael and St George that showed St Michael standing on a black man… Satan.

Punishing the people of Satan continues even today through institutional and structural discrimination.

But when has the religion of greed stopped to introspect the calamity it has brought upon humanity?

From earlier times on, it faced stiff resistance from people who worshipped the divine as feminine. What was not controlled was channelised as Mother Mary, a repackaged form of Goddess Isis with Horus.

Those that did not fall for it were deemed to be under the influence of sex, specifically by a femme fatale called Whore of Babylon. She rode upon a fantastic beast with seven heads (often represented as lion heads).

It is thus not very surprising that where Hindus see their mother in the divine, the colonial minded see only a prostitute.

Far more than the charges of prostitution and treachery that it tells us about Hinduism, it unmasks the fundamental nature of Christianity which is so unimaginative that it can only recycle concepts from Biblical vocabulary to destroy other cultures.

Things take an ugly turn when, from the writings of anonymous progressives, we get a headline, “Know the true story of the heroism of Mahisasur and the debasedness of the Aryans.” Such studies usually speak of Asuras as non-Aryans who were heroic Bhumiputras and ‘sur’, meaning ‘Aryans’, were oppressors, plunderers, drunkards, rapists, barbaric nomads.

One of the curious ways in which Mahishashura is similar to Christianity is, of course, their rapine nature. Christian fathers have been known to impregnate lay women throughout church history. Europe unveiled a dark age just like Mahisha’s reign.

On the side of Durga Maa being a public woman, they might as well spin that Aryans also slipped in Murugan, a six-day-old boy, to seduce the Tarakasura into submission the same way.

It is worthwhile mentioning that Durga is a pan-Hindu deity widely adored in all non-Abrahamic faiths.

* In Sikhism, Guru Gobind Singh himself included Chandi Da Var or Var Durga Ki in the Dasam Granth.

* In Buddhism, several fierce forms of Tara who protect disciples following Dharma are inspired by Durga. Goddess Palden Lhamo of Tibetan Buddhism is similar to the protective and fierce Durga (page 241 of link)

*In Jainism, the Sacciyamata found in major medieval era Jain temples mirrors Durga, and she has been identified by Jainism scholars to be the same, or sharing a more ancient common lineage.

Colonial Designs On Hindu Heathenry

Self-declared harbingers of enlightenment and reason have been known to produce fiction that could not be reproduced even under the effect of cannabis.

Scientific rationalists who jeer when Sita is said to have been abducted on the Pushpak airplane, or about the placing of an elephant's head on Ganesha as being evidence of plastic surgery, suddenly go mum and find merit in a king born of the union between an asura (man?) and a buffalo (which is basically Mahishashura’s birth tale). While the ramblings of semi-literate politicians can be seen as innocent statements made in the heat of the moment, the superstitions of our colonial masters are dishonest and the motive is completely mischievous.

Of course, Bengal abounds in such colonially-approved half-truths as does the rest of the country. Chaitanyadev's murderous Hindu pandas (as if Mahaprabhu was a non-Hindu) compete with Badshah Akbar as the father of the Bengali calendar (and not of the rest of his empire that stretched, we are told, to Iran and Turan). The most popular among colonial propaganda has to be the explanation for the conflict between demons and gods which is force-fitted into the Aryan-Dravidian conflict.

Hindu gods are seen as exotic Aryans, who were supposed to have invaded, subjugated and marginalised the original inhabitants through deceptive and oppressive methods. The ‘truth’ of the colonial historian and his compradors is that the Aryans defeated the non-Aryans in the struggle for power and land and later formed the mainstream of Indian nationalism.

The non-Aryans retained their dominions in the forests, at least before the British arrival and especially before the present “occupation of forests by multinational corporations”. Some of the misconceptions can be disproven outright.

According to the historians who produced British atrocity literature and later birthed the British education system, the Aryans were identified as nomadic people inexperienced in agriculture, who entered the present Indian subcontinent with brute force and simultaneously acquired and assimilated the non-Aryan civilisation.

At the same time, they also had it in them to make a positive assessment of the advanced language of the Aryans and the philosophy of Vedic literature.

At this point it should be clear that they want to equate their Christian selves with the Aryans; the Christians as Catherine Nixey shows, destroyed the entire classical Europe and had nothing to show for it except its puny ideas about a god who was incompetent in receiving idolatrous worship and was in perpetual conflict with Satan.

In India, what generally starts as a cottage industry at the backend of Christian seminaries, transforms into Gulag style industrial camps under establishment communists. This, of course, comes at the expense of the Hindu taxpayer with neat execution by the Nehruvian (post-colonial?) state.

That the Aryan-Dravidian fissure is at the root of the caste system is the original charge. Although Romila Thapar, Irfan Habib and most communist writers somehow conjure that caste is a feature of Vedic society, Rahul Sankrityayan, a communist and writer who converted from Hinduism to Buddhism, said otherwise.

Through a few stories in his book Volga to Ganga, he points out that because the Aryans were nomads, they all had to learn to ride horses, even the girls, and all the men and women had to take part in the war.

According to him, the Aryans may not have been able to bring any special art and architecture without the Vedas, but their commander Indra was ‘Purandar’, who turned destruction of ‘Puri’ or urban civilisation into an obsession. But the idea of slavery or prostitution of people was unimaginable to the Aryans, not even in the social classification of the migratory Aryan society. They brutally killed prisoners of war without enslaving them.

According to Sankrityayan, slave trade, prostitution and casteism were the hallmarks of the advanced and civilised Indus Valley Civilisation. To him, wherever the idea of

a stable landed society had developed, there arose a tendency to keep women under house arrest and as slaves.

In Babylon, Mesopotamia, and even Egypt, where the status of girls was considered respectable as queens, the burden of housework and raising of children were reserved for women. Exploiting the peasants and women thus lay at the heart of development of civilisations.

For a Bengali, these writings have to be taken with a lot of salt. They reek of communist propaganda in another way, with Aryans as pawns in the great game of dialectic materialism where they revolted against the organised ‘capital’ of the Indus Valley Civilisation and their victory should now galvanise the worker-peasant and other lower rungs to bring in the cherished revolution.

Fallibility aside, the idea that the brutal and ugly torture of women permeated Vedic society from the non-Aryan society finds its echo in the works of many researchers, including the literary giant Sarat Chandra.

Although Rahul Sankrityayan strongly condemned the hypocrisy of the Brahmanists and even ridiculed the concepts of Vedanta and theology, he also condemned the unspeakable oppression, gangrape or harassment of womenkind by the foreign rulers from Arab-Turkistan.

Let's hear the story briefly in the tribal version;

Dr Matin Murmu, Dhirendranath Baske, Nalini Ranjan Murmu, Bazar Hembrum, and historian Dr Hans Marken have lent credibility to the story of this assassination.

Rituparno Basu has punched a lot of holes in this whole story, which runs as follows; *

First, the lineage of Mahisasura is dutifully recorded in the Devi Bhagavatam, the Brahma Vaivarta Purana and the Kalikapurana; Marichi is the son of Brahma; Kashyapa is the son of Marichi. Rambha, the son of Kashyapamuni, whose son, Kashyap's grandson, is Mahisha. Mahisha(buffalo) is a staunch worshiper of Shiva.

But that begs the question, who is the non-Aryan here? Even if Shiva is resurrected as a contribution of the Harappan civilisation, he has been honourably inaugurated in the seat of Vedic deities during the composition of the Puranas.

Devi is in fact, as Sati, daughter of Daksha, the key person who made sure that Shiva receives his share of oblations at the yagna by giving away her life. Later, as Parvati, she is said to have done penance for years to achieve him as her better half.

In the Vedas, asura and dev both have positive connotations. ‘Dev’ means shining or manifesting, ‘asura’ means living. Brahma's grandson Kashyap is said to have two wives, Diti and Aditi. Diti is the original mother of asuras, and Aditi is the original mother of devas.

Notably, both the devas and the asuras have descended according to maternal identity, which is similar to the discovery of the ‘mitochondrial eve’, the original mother of all human beings, by modern anthropologists and geneticists by mapping genes.

As far as we know, Indra, Varuna and Rudra are also called asura mahasa in Rigveda. "Tvamagrerudraasurahmahasdibah." (Rigveda 2-1-7). In the Rig Veda, both devas and asuras gain soumans (knowledge) through worship. "Yaksha Mahe Soumansaya Rudram. Namovir Debang Asurang Dubasadhya." (Rigveda 5-42-11).

In the Atharva Veda, Devi Durga is herself called an asuri. Do these constitute proof that asura is unholy?

Even if we do agree for a moment that this mythical event happened, the Aryan-Dravidian conflict is dated to be in the Vedic period while Sri Rama lived in Treta yuga when Ramayana happened. ‘Akala Bodhan’; ‘untimely awakening’ in autumn, was started because Bengalis wanted to follow in Rama’s footsteps. So, Hudur Durga should ideally take place during Basanti Puja/Annapurna Puja/Chaitra Navratri.

The propaganda, however, says that the tribals have recalled Hudur Durga during Durga Puja for ages, which makes no sense.

This is because the White Master’s knowledge of Hinduism is superficial, while the Nehruvian state has failed to imbibe knowledge among the adivasi agents in their payroll. Our adivasi brothers should know better, it takes knowledge and smart skills to even commit a fraud.

Some of the accomplices of this camp want to give the credit of initiating Durga Puja to British rule. Mohammad Helaluddin, a Bangladeshi, started preaching in a pamphlet that Durga Puja was not a festival of the natives of Bengal, but was mainly started under the auspices of the East India Company.

The new zamindars started organising Durga Puja with pomp after the battle of Plassey, according to him. Golam Mortaza, author of Confiscated History, Suppressed History has also narrated a stigmatised history of the origin of Durga Puja, the main religious festival of Bengalis.

Some like author Sanjeev Sanyal have an altogether different take on this matter. Excavations from Chandraketugrah, North of Kolkata show Devi Durga without any asura.

He thinks that inclusion of asura along with devi was a Sena innovation who were Kannadigas and thus inspired by the Chamundeswari cult of Mysore. The City of Mysore is again named after Mahishashura.

So where is Hudur Durga in all this?

Second, the word ‘hudur’ in Santali means thunder or lightning. There is a mention in Santhali folklore of a huge and powerful king. But there is no mention anywhere that he was Mahishasur killed by Durga.

Many old Santhal elders are rather angry about the introduction of the Aryan-non-Aryan conflict in the midst of folk traditions like Dashaen, Sohrai, Karam, Lagare, Dong. They call themselves 'Khutkathidars' who made the inaccessible and uncultivable land suitable for cultivation through sheer hard work. The story of 'Pilchu Haram' and 'Pilchu Buri' has been in the creation lore of this Har (Santal) folk who has been worshiping Nature for ages. There was no trace of worship of Hudur Durga. *

Third, the month of Ashwin is called Dashaen month by the Santhals. During Durga Puja, in the Santhal-inhabited areas, men, dressed as women, dance and move from one village to another. They have in their hands a musical instrument called Bhuang made from the shell of a gourd. This Dashaen is a purely agricultural festival full of symbolism of nature.

Lately, this has been included in the story of Hudur Durga or as an occasion of mourning for the primitive tribes. It is postulated that with the pain of losing their great king and country, the tribals go around the village in the guise of women in remembrance of their fathers. They shout 'Hai Re, Hai Re' while doing so. However, that is given for the longing for water from nature and not out of grief.

Missionaries have now successfully brainwashed poor tribals into applying karanja oil on the nose, navel and chest because Mahishasur had apparently bled from those places. Where earlier the Kurmis and Mahatos used to keep earthen elephants and horses at Garamathan, now a new tradition of paying homage by installing the idol of Mahishasur has been introduced which has again led to conflict among the tribal traditionalists and interventionists.

Not only that, there is also a new tendency to shut all activity and mourn for the few days of puja in remembrance of Hudur-Durga.

Fourth, The myth of Mahishasur is being introduced even in the agricultural festival Sohrai. Cow-worship is the main subsistence of this festival. Many Santal children see and are accustomed to worshipping Hindu deities and also participate in the Saraswati Puja at school. They also celebrate Boro Badhai and Choto Badhai with equal fervour. The new defenders of indigenous nationalism and Mahishashura pride dislike this mixing to the core.

Fifth, and probably the most important, there is no historical, sociological or ethnographic evidence for Hudur Durga. Experts who have been conducting field surveys in indigenous areas for a long time could not provide any clues.

In 1921, Sarat Chandra Dey wrote Mundas and their Country, where there is no mention of Hudur Durga. In 1926, John Baptist Hoffman published a 15-volume book, Encyclopedia Mundarica, in which the social rules, myths, legends, ghosts, cosmology, occultism, festivals, etc. of the Munda tribe were captured in the author's tireless work.

There is again no mention of this Hudur Durga there. Anthropologist and historian K K Leuva was the Assistant Commissioner of Scheduled Castes and Scheduled Tribes in Ranchi. His long research, “The Asur - A Study of Primitive Iron Smelters”, was published in 1973. The mention of this Hudur Durga does not feature there.

There are also the Bulletins of the Bihar Tribal Research Institute (1964), Narmadeshwar Prasad's Tribal People of Bihar (1961), K S Singh's Tribes of India (1994), J M Kujur's Asurs and their Dancers (1996). Hudur Durga is missing in these very detailed books. Nadeem Hasnain's book Tribal India is a treatise on Indian tribes. There are details of different tribes and their culture, including those of the Asuras. Hudur Durga was not even mentioned in passing.

According to these sources, the Austro-Asiatic Asura group is found in Jharkhand, Bihar, West Bengal and Orissa. Among these asuras there are three sub-branches — Bir Asura, Birja Asura, Agari Asura. These asuras could recognise ‘iron ore stone’ as soon as they see it.

At one time, they were able to extract iron from rocks and make various weapons and equipment using their own folk technology with incomparable skill. It is believed that the iron weapons and instruments they made played a major role in the success of the Mauryan Empire. The iron products they produced did not rust.

But after the Tata Steel factory was built with patronage from the colonial state to facilitate their “Ekatvam” with India in 1908, the indigenous technology was hit by mass production in the blast furnace system.

Now they have almost forgotten the knowledge and skills that have been passed down from generation to generation.

According to the 2011 Census, there are about 33,000 asura tribes in India — 498 in West Bengal, 22,459 in Jharkhand and 4,129 in Bihar. Their ‘asuric’ language is predominant among the Mundari dialects. But it is rare for people to say that.

Of the 101 asura families in the Cairn Tea Garden in the Nagarakata block of Jalpaiguri, 90 have converted to Christianity through the constant efforts of missionaries.

Besides, asura tribes are found in Banarhat, Chalsa and other places of Dooars. They themselves must have come from Gumla and Lohardaga in Jharkhand, and sincerely believe that the ancestor of their dynasty is Mahishasura.

There is nothing wrong in claiming descent from Mahishasura. A branch of Brahmins of Kannauj called Kanyakubja claim descent from Ravana. The Yadavas think that they are the descendants of Sri Krishna. In Himachal Pradesh, there is a temple dedicated to Duryodhana, where some locals worship this villain of the Mahabharata.

In diverse India, various ethnic groups want to associate themselves with myths and legends but have lived peacefully because they all followed Dharma. The difficulty here is the Abrahamic framework that is dishing out a fake sub-altern group using a language of victimhood that cannot be corroborated with history.

These vested interests are fomenting a genocide knowing fully well that Christians would not be hurt and those who would bear its brunt are condemned to hellfire anyway.

Mridulkanti Ghosh, a writer and researcher on tribal culture, has written about this in Krishikatha:

She says that the word Hudur is similar to the word Megh or Meghmandra. It is easy to understand when one hears the first song of the festival in Dashaen. The cry ‘Hae re, Hae re’ is also a plea to Goddess Durga for water, nothing to do with the loss of leadership.

Below is the Bengali version…

হায়রেহায়রেদিবিদুর্গাদয়ওডোকএনারে/ আয়নমকাজলদকিনবাহেরএনারে/ হায়রেহায়রেচেতেলাগিদদয়ওডোকএনারে/ চেতেলাগিদদকিনবাহেরএনারে/ হায়রেহায়রেদেশলাগিদদয়ওডোকএনারে/ দিশমলাগিদদকিনবাহেরএনারে/ হায়রেহায়রেসুনুমসিঁদুরলাগিদওডোকএনারে/ বাহাটুসৗলাগিদদকিনবাহেরএনারে/ হায়রেহায়রেদেলাসেদিবিদুর্গাহয়লেকাতে/ দেলাসেআয়নমকাজলবার্ডুলেকাতে/ হায়রেহায়রেঅটাংহিজুপেসেসেরমাসাগিনখন/ ঘুরলাউহিজু: পেসেসরগপুরীখন/ বঠেলবঠেলসেকরেজসেকরেজ।

That is, Goddess Durga come out, Ainam, Kajal come out (companion goddesses like Lakshmi, Saraswati, possibly their replica in the folk pantheon) come out, for the country, for its people and for the vermilion, oil and the flower.

That is, the goddesses are requested to come out to get their due propitiations; May Durga become wind and come! May Ainam and Kajal vortex from Swargapuri of distant space like the thunderstorm! It can also be called goddess invocation at par with the mainstream Hindu culture. It can be assumed that there was good rain as a result of worshiping the goddess — hence the invocation of " বঠেলবঠেল” or“Bathel Bathel" has been applied that denotes happiness at the successful completion of one’s wishes.

She goes on to show that Hudur and Durga are synonyms of each other that imply the goddess rather than their Christianised ancestor.

[Krishikatha, September 26, 2017] *

Birth And Trajectory Of Hudur Durga Event

The first programme with Hudur Durga was held fairly recently in 2003 at Bhulurdi in Purulia in the heart of Bengal.

From then on, Hudur Durga gradually set foot in the uninhabited tribal areas. The matter came to light in 2010 when a detailed article by Aryabhatta Khan on Hudur Durga was published in Anandabazar Patrika.

In 2011, 'Hudur Durga Remembrance Day' was held in a big way in Sonaijuri village of Kashipur Police Station by the "Disham Kherwal Bir Culture" Committee. Amit Hembrum and Charian Mahato were its organisers.

Since then, Hudur Durga, or Mahishasur commemoration festival, has been held regularly in the autumn festival in the tribal areas of Bengal.

Events like sewing of leaves, children's biscuit races, needle threading, football matches, slow bicycle races, etc, are organised on this occasion.

Dashaen, Sarpa and Kathi dances are organised.

In many cases, the magnificent ceremony of Hudur Durga takes place within 200 metres of the Durga-mandap to lure the common man into participation without thinking and thus pulling it into mainstream.

Although the asura community is an ancient tribe, it is noteworthy that discussions with them have increased over the last seven to eight years.

Behind this is the relentless initiative of an asura woman; Sushma Asura of Sakhuyapani in Jharkhand. She has developed the "Jharkhandi Bhasha Sahitya Sanskriti Akhra" which aims at the practice and preservation of marginal and dying tribal culture and language.

In those remote villages, Sushma is the main driving force of a group that runs radio services in asura language. Her "Asura Siring" was acclaimed at the Indian Language Festival in Delhi. Sushma and her followers run a page on Facebook called "Asur Adibasi Documentation Center".

There is a video that shows her begging to stop the Durga Puja in Kolkata, Patna and Ranchi. Sushma is joined by the usual suspects, urban radical intellectuals, human rights activists, group theatres, and the so-called progressives of Little Magazine.

And when there is controversy, can the mischief-mongers of Jawaharlal Nehru University be far behind?

On 16 October 2013, some students of the university in Delhi celebrated "Mahishasur Martyrdom Day" at the SSS-1 auditorium on campus. The event was convened by the All India Backward Students Forum.

In the preface of the festival, it is said that Durga is not a manifestation of any femininity. Durga and her narrative is another Brahmanical project, with masculinity at its core.

"Durga Puja is the most controversial racial festival, where a fair skinned beautiful Goddess* is depicted brutally killing a dark skinned native called Mahishashura." And Mahishasura is not a symbol of any evil force but a martyr.

Durgotsav is thus a celebration of tribal genocide.

"They hired a sex worker called Durga, who enticed Mahishasura into marriage and killed him after nine nights of honeymooning, during sleep." (Pamphlet by AIBSF, Mahishashur Martyrdom Day, 17th October, 2013) *

On 24 February 2016, the then education minister Smriti Irani erupted in anger over the issue. She also read out a part of this controversial pamphlet in Parliament. That event at JNU in 2013 was basically the result of uninterrupted propaganda about asura. So called “Dalit” academician KanchaIlaiah Shephard, who is associated with the Christian Solidarity Network, was present. Baman Meshram of Ambedkarite Bamsef Party was the speaker on the occasion.

Santhal Kherowal social activist Ajit Hembrum, who has been the main organiser of 'Hudur Durga Smaran Utsav' since 2016, is also a key person.

Selected excerpts from his interview with Ainanagar read:

Bankura District Council president Mrityunjay Murmu said on 7 October 2019 at the "Raipur Hudur Durga" commemorative committee function at Sidhu Kanu corner of Raipur Sabuj Bazar in Bankura, "This is not a trivial matter. It is a matter of nationalism. It is a sign of being inspired by one's own culture. .... History is written by Aryans, for them. The Aryans did not allow him to come forward that day, why Ramchandra killed the snail. Why did you allow Ekalavya's finger to be cut? ”

Birendranath Tudu, member of Raipur Legislative Assembly and Biplob Saran of the Bankura district of Bharat Zakat Majhi Pargana Mahal were present. (Sarasgun Magazine, 8 October 2019).

In 2017, Mahishasur Remembrance Day was organised by an organisation called Prakriti Sebashram Sangha in Goriya near Kolkata itself.

In 2018, eminent intellectual and genocide enabler Mian Kabir Suman, who became a poet, wrote on Facebook (later removed),

1. Aryans are "foreign bandits who don't know agriculture" whose "everything is ugly"; “কৃষিকাজনাজানাবহিরাগতদস্যু” যাদের “সবকিছুকদাকার”
2. "The language of division is Sanskrit"; “বিভেদেরভাষাসংস্কৃত”.
3. Mother Durga "went mad with lust" when she saw Mahishasur's "form" and "body shape";“রূপ” আর “দেহসৌষ্ঠব” দেখে “কামনায়পাগলহয়েগিয়েছিল”.
4. Durga said to Mahishasur, "Show me on this ground, I will ascend."; “বললএইমাটিতেশোও, আমিআরোহণকরব।”
5. Mother Durga Mahishasur "tasted masculinity again and again."; “পৌরুষেরস্বাদনিলবারবার।”
6. Mother Durga is "like a thin plastic doll" and those who made her, that is, the gods are all "impotent craftsmen."; “ঠুনকোপ্লাস্টিকেরপুতুলেরমতো”, “নপুংসককারিগর।”

Although he seems mentally challenged, his ramblings should not be taken lightly because Hindu women have been the worst hit in the repeated genocide of Bengali Hindus.

In 1971, women were recovered with their breasts chopped off and pubic areas seen with wounds caused by bayonet insertions. For a community that sees Durga in every woman, this psychopath who has never apologised to Hindus, might sing another ballad as to how these brave “Biranganas” actually asked for and enjoyed what was being done to them.

Although primarily a Christian project, what is most alarming in the entire episode is the readymade ecosystem that they have manged to assemble in such a short time.

The primary job of the government is not the missionaries controlling everything remotely but to attack the supply chain itself.

1. Cutting down bureaucracy and encouraging local self-government
2. A lot of this posturing happens because adivasis are the have nots of the Nehruvian state and have not had access to political power. Leaders thus want to carve out a distinct pan-adivasi identity different from Hindus which can only be curbed by decentralisation of power.
3. Economic backwardness. Tribal youths are free to spread such malicious propaganda because they are not employed in the industrial labour-force in the first place. The government, in its “ease of business” reforms, has pandered only to Congress era crony capitalists who have nothing to offer but fishing in the outdated import substitution model. India needs fresh entrepreneurs, who can assemble capital and labour in innovative and meaningful ways and channelise the aspirations of tribal youth.
4. State takeover of temples. Tribals are being cut-off from Hindu society because their places of worship have been snatched by the colonial state in ways unimaginable (and might probably rival that of the Hudur Durga event). Giving tribals back their temples, which are ironically mostly Shakta peethas like the Chhinamasta Temple in Rajrappa, will lead to new vigour in the spread and consolidation of Dharma.
5. RTE and schooling system. Until India frees its education system, Hindu children are going to be fed poison and be divided between Savarna-Bahujan-Adivasi-etc.

This article is based on a Bengali article by Sriparna Bandyopadhyay published in Bangodesh. Most of the research on Hudur Durga has been done by Rituporno Basu.

Debtanu Chakraborty (Deb) has an avid interest in Life Sciences, Economics and Politics. He tweets @parshu_rama