Dipawali -- the festival of lights

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.