A recent Kolkata meeting of the Vishva Hindu Parishad (VHP) introduced a new slogan ahead of Durga Puja: “Religion is personal, and so are the festivals” (Dharma jar jar, Utsav tar tar). As the state prepares for its first major festival under BJP rule, the slogan has raised eyebrows for directly countering the long-standing message popularised by Mamata Banerjee’s administration, which maintained that “religion is personal, but festivals belong to everyone” (Dharma jar jar, Utsav sabar).In order to appreciate the differences in approach between these two slogans, we must understand the psyche of the people of Bengal, which has evolved over the last eight hundred years. Perhaps because of the mixed demography that emerged over centuries, people in Bengal have historically been more tolerant of diverse religious views.This is precisely why the teachings of Chaitanya Mahaprabhu, Ramakrishna Paramahamsa Dev deeply resonated with them. In fact, Sri Ramakrishna’s concept of “as many faiths, so many paths” (Yato mat, tato path) best captures the true essence of the Bengali psyche.In Bengal, Durga Puja is a grand, five-day socio-cultural and religious festival. Except for core Vedic rituals, people of all faiths and backgrounds actively participate in its celebration and preparation. Because of this inclusive nature, the event was frequently referred to as Sharodotsab (Autumn festival) during Left Front rule. Historically, the people of Bengal have never restricted non-Hindu participation in the festival outside of formal Vedic rites.Also read: This Durga Puja, Hindutva Has Found its Inevitable Target – HindusParbatipur, a village in West Bengal’s Howrah district, is home to about 900 Muslim artisans who have spent generations practicing the unique craft of making artificial hair extensions and wigs to decorate the idols of the goddesses. Made from handcrafted jute, these hair-extensions are supplied to Kumartuli and other major idol-making hubs.Beyond decorations, many Muslim sculptors actively shape the idols using the holy clay of the Ganga. Similarly, traditional folk artists from the Muslim Patua community paint the Chalchitra (canvas backdrops) that depict gods and goddesses on the pandals. In community pujas across minority-dominated mixed neighbourhoods, Muslim residents volunteer in large numbers within organising committees.Developed over centuries, these inclusive traditions have made Durga Puja the biggest festival for all Bengalis, rather than an event exclusive to Bengali Hindus.In rural Bengal, the harsh realities of life gave rise to many deities revered by both Hindus and Muslims – a phenomenon rarely seen elsewhere in India. In the dense mangrove forests of the Sundarbans, woodcutters and honey collectors from both faiths visit the same shrines to pray for their safety. Irrespective of their religion, they worship Bonbibi (Lady of the Forest) and Gazi Pir (a Muslim saint) for protection against Royal Bengal tigers. The iconography of these folk deities represents a fascinating visual marriage of Hindu and Islamic aesthetics.Similarly, in the villages of West Bengal, Hindus and Muslims collectively invoke Ola Bibi (the goddess of cholera) and Sitala Devi (the goddess of smallpox) during epidemics. Beyond traditional deities, the Bauls of Bengal – wandering mystic minstrels who reject both Hindu and Muslim orthodoxy – blend elements of Sufism and Vaishnavism into their music.Also read: Attacking Food, Art and Words, Has Hindutva Finally Got to Bengal’s Durga Puja?Perhaps the most enduring example of this syncretism is the Satyanarayan Puja, one of the most inclusive and egalitarian rituals among Bengali Hindus. Its signature offering is sinni — a mixture of uncooked flour, milk, mashed bananas and sugar. This ritual evolved either directly or emerged parallel to the folk cult of Satya Pir, a holy figure revered by Bengali Muslims for whom sinni is also the defining offering.In 1874, Sri Ramakrishna Paramahamsa meditated on a picture of the Madonna and Child and experienced a profound spiritual vision. His disciples, including Swami Vivekananda, inherited a deep reverence for Jesus Christ. Following the establishment of Belur Math in 1898, Jishu Puja (the worship of Jesus) was formally institutionalised on Christmas eve. Today, Belur Math and its branches worldwide observe this special worship every December 24.Breaking from traditional Hindu rituals that offer fruits and sweets, the offerings to Mother Mary and Baby Jesus consist of cakes, pastries and biscuits. Through this unique tradition, Belur Math beautifully champions Swami Vivekananda’s vision – not from a dogmatic standpoint but by living Sri Ramakrishna’s core philosophy: “As many faiths, so many paths.”Across West Bengal, thousands of Hindu families beautifully illuminate their homes, set up Christmas trees and eagerly welcome Santa Claus into their homes. From cutting cakes in celebration of Jesus to visiting local churches on Christmas eve, families partake in the joy of the season. Children especially look forward to gifts from Santa. This celebration signifies neither a conversion to Christianity nor an interference with its core principles. Rather, it is a beautiful expression of mutual respect and festive solidarity.These traditions thrive on a timeless Bengali ethos: religion is personal, but festivals are universal. To oppose this harmony is to reject the true spirit and social fabric of Bengal.Gautam Bhattacharya is a former civil servant, now an independent commentator on socio-economic issues and public policies.