The 'Skanda Purana' refers that people worshipped Bali at night. They were to draw his image on the ground with different colours and worship it with 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 gifts on this festival. Rajasekhara in his 'Kavyamimamsa' has mentioned it as Dipamalika. The houses were white washed and lamps were burnt in every house, streets and the market places. It was a gay occasion for all. Somadeva Suri in his 'Yasastilaka Champu' says that on Dipawali, the palaces and other buildings in the city were decorate with white flags and rows of lights on terraces. In the evening temples, buildings, river banks, gardens and gateways were decorated with in numerable 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.' The paramara king Bhoja of Malwa in his 'Rajamartonda' describes this festival as Sukhratri. According to him on this occasion, Lakshmi was worshiped at dusk and lamps were lit up every where in the houses of both the rich and the poor. Jimutavahana in his 'Kavyaviveka' also refers to the Sukharatri-Vrata (the vow of a happy night) performed in the month of Kartika. Alberuni puts the celebration of the festival on the first of the new moon day of Kartika, when the sun reached the zodiacal sign Libra. Dipawali was celebrated with equal zest by the Jainas. 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 Tirthankara.

Dipawali is no mere occasion of congregation of men, women and children, but in fact they reflect the inherent feelings of the people having a long cherished historical and rich cultural background. Dipawali also marks the advent of new season and sowing of new crops. 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.

In Bengal, goddess Kali is worshipped with great fervour and devotion on this day. In fact, to many, Kalipuja occurring after only twenty days of Durgapuja, appears as a continuity of the festivity that began earlier. Thus it also is celebrated with similar gaity. On this occasion people ask for each other's forgiveness for the wrongs done knowingly or unknowingly and mutual relations are reestabilished and strengthened. Thus all enmity is forgiven and forgotten and people embrace one another.

Lots of sweets are prepared and exchanged along with greetings. Thus, this great festival of lights symbolises man's urge to move towards light of truth from darkness of ignorance and to happiness from unhappiness.

We know that the Hindu festival, fasts, rituals, holy baths and observance of sacred days are part and parcel of the great cultural heritage of Indian civilization. They are religious and social and great source of spiritual and moral enrichment. The Hindu festival are more than what they appear to be. They are essentially a way of living and thinking in the course of existence. Dynamic spirituality and beauty of Dipawali can contribute so much to life and its fulfilment not only for the Hindu community but also for others.

Prem Ranjan Dev is President, Bangladesh National Hindu Council.