Author: Prem Ranjan Dev
Publication: The Daily Star
Date: November 10, 2007
URL: http://www.thedailystar.net/story.php?nid=10933 *
The Indian civilisation is an unending procession
of festivals. When one sees Shivaratri, Holi, Teej, Gangour, Baisakhi, Janmashtami,
Ramanavami, Dussehra, Dipawali, Ramalila, Durgapuja, Rathayatra, Ganesa Chaturthi,
and so on, one is simply amazed not by their pageantry alone, but also by
the devotion and fervent feelings of those who celebrate them with great enthusiasm
in the name of divinity.
Dipawali or Diwali, one of the biggest and
grandest natural festivals of Hindus, is celebrated in the month of Kartika
(October-November) on the new moon night, Dipawali literally means row of
lamps or as it is popularly known, the 'festival of light's that removes the
darkness of night. It is an important and popular festival in one form or
the other. As a matter of fact it is a five-day long festival, but the main
celebration takes place on the day of Dipawali. One myth says that on this
auspicious day. 'Lakshmi', the goddess of wealth and good fortune, roams about
and visits the houses of people. So, people tidy up their houses, establishments
and shops and decorate them lavishly with lights to welcome the goddess. On
the night she is worshipped with great devotion. It also commemorates the
triumph of Lord Rama over Ravana, and Rama's return to Ayodhya. It is also
on this day that Lord Krishna killed the demon Norkasura. Bengali Hindus on
this occasion worship goddess Kali.
The 'Skanda Purana' refers that people worshiped
Bali at night. They were to draw his image on the ground with different colours
and offered fruits and flowers. They were also to give presents in his honour
and light lamps. King Harsha has described it as 'Dipapratipadotsava' in his
'Nagananda'. According to him, the bride and the bridegroom were presented
gift on this festival. Rajasekhara in his 'Kavyamimamsa' has mentioned it
as Dipamalika. The houses were white washed and oil lamps were burnt at every
house, street and the marked place. It was a gay night for all. Somadeva Suri
in his 'Yasastilaka Champu' says that on Dipawali, the palace and other buildings
in the city were decorated with white flags and rows of lights on terraces.
In the evening temples, buildings, river banks, gardens and gateways were
decorated with innumerable lamps. Entertainments like dances and musical concerts
were arranged.
Similar interesting details have also been
provided by Merutunga in his 'Prabandhachintamani' and Hemachandra in his
'Desinamamala' and 'Divyasrayakavya'. King Bhoja of Malwa in his 'Rajamartonda'
describes this festival as Sukhratri. According to him, on this occasion,
Lakshmi, the goddess of plenty and prosperity, was worshiped at dusk and lamps
were lit up on the trees, temples, roads, cremation grounds, river banks,
hill tops , and also in the houses of both the rich and the poor. Jimutavahana
in his 'Kavyaviveka' also refers to the Sukharatri-Vrata performed in the
month of Kartika. Alberuni puts the celebration of the festival on the first
new moon day of Kartika, when the sun reached the zodiacal sign Libra. People
bathed, dressed festively, made presents to one another of betel and nuts,
rode to temples to give alms and play merrily with one another till noon.
At night they lighted a great number of lamps. He also states that the cause
of this festival was that Lakshmi, once a year, on this day, liberated Bali,
the son of Vairochana, who was also a prisoner in the seventh world and allowed
him to go out.
It is not possible to describe at length about
the many ancient, mediaeval and modern books on the Dipawali or Diwali, Dipawali
is celebrated with equal zest by the Jainas also. According to the Jaina Harivamsa
Purana, the members of the community joined the celebrations because it was
the Nirvana day of Lord Mahavira, the twenty-fourth Trithankara. The festival
of Diwali is also now celebrated every year in America, Europe, Africa, and
many countries in Asia, by the Indian diaspora.
Dipawali is no mere occasion of congregation
of men, women and children, but in fact it reflects the inherent feelings
of the people of a great nation having a long historical and rich cultural
background. Dipawali also marks the advent of new season and sowing of new
crop-seeds. The new Vikrama era begins on this day and account books are opened.
The famous king Vikramaditya, after whom the era is named, was crowned on
this day. People greet each other and distribute sweets. In Bengal goddess
Kali is worshipped with great fervour and devotion on this day. Swami Dayanand
Saraswati the founder of the Arya Samaj attained salvation on this day. The
great Swami Rama Tirtha also entered his final Jal-Samadhi on this tithi.
On this occasion people ask for each other's forgiveness for the wrongs done
knowingly or unknowingly and mutual relations are reestablished and strengthened.
We know that the Hindu festivals, fasts, rituals,
holy baths and observance of sacred days are part and parcel of the great
cultural heritage of Indian civilisation. They are great source of spiritual
and moral enrichment. The Hindu festivals are more than what they appear to
be. They are essentially a way of living and thinking in the course of existence.
A Hindu festival is, in fact, something more than a 'festival.' It is cathartic
in nature, and is a means of purification, strengthening and self-denial.
They are more of an exploration of the colourful things of life, without being
bound to or obsessed by them. Dynamic spirituality and beauty of Dipawali
can contribute so much to life and its fulfilment.
Prem Ranjan Dev is president, Bangladesh National
Hindu Council.
