The political parties of secular democratic India are divided into two broad groups – (i) Hindutva group, and (ii) Non-Hindutva or non-religious or secular group. But the basic interests of these two groups are same to play religious trump card for the purpose of the political gain in election for power and authority. The Religious trump card is being used to patronage one religious group whether Hindu or Muslim. Religious conflicts, communal violence and communal riots are the basic weapon to fulfill the very purpose of the political parties.
Religious conflicts have lost its real identity because the religion is not acting as a healthy manner for the purposes of the spiritual development of an individual. It has become a tool of competition and establishment of one’s dominance against another. While India is a country of tolerance and it has been given shelter to all religions to flourish and practice with its own identity. But religious conflict has been infected by the communal virus. No effective curative measures have been taken since independence. As a result of this, communal violence becomes chronic. A deep divide between the social worlds of Hindus and Muslims have been widened.
It has been revealed that communal violence, conflict or riot grows out of the complex dynamics of demography, class, and the political discourse of organisations. Usually, grass root people of the both religions have no separatism. They live together, work together, and celebrate festivals together. They are supportive and cooperative in their daily lives. But the political organisations of the both religious groups are making separate between them. These organisations patronage for the conflict, threat, and violence. In recent times, Hindu-Muslim relationship is evidently taking crucial place due to the presence of very aggressive Hindu organisations under the patronage of the ruling political party. In parallel, Muslim organisations are also chasing it badly. Only the patronage of the political parties would witness the communal riots in the very near future. It would cross all limits of human torture.
Once Justice Shrikrishna diagnosed and prescribed a possible cure for what he termed the “communal malady”. ‘Communal riots, the bane of this country, are like incurable epileptic seizures, whose symptoms, though dormant over a period of time, manifest themselves again and again’. It ‘acts as a palliative without effecting a permanent cure of the malaise’. ‘He argued further that until there is a complete change in the social outlook and the level of education. Unfortunately, both the groups have been progressed in education, awareness, and other social and cultural aspects. But their religious outlooks, orthodox and taboos are not making them liberal and tolerance with each other. It is due to the bad politics of the political organisations and indifference of the educated section towards non-educated of their own community. A communal riot must be treated, perhaps as an incurable disease whose prognosis calls for suitable measures to contain its evil effects.’
Without the “communal malady” no peace in this secular nation would be fostered. Communal danger should be tackled through the “communal malady”.