Historical evidences reveal that the earliest celebrations that the semi-civilised man organised were held around light and fire, maybe for protection against wild animals that the fire frightened, and the light alerted against emergent dangers.
The ensuing generations developed their own festivals of light, discovering the glory of light, such as the Indian festival of Diwali, or those associated with religious events such as Christmas and New Year in Christianity, or the Shab-i-Barat, in Islam.
Whatever the theological contexts attached, the primary thrust of these festivals, in whichever degree, is the victory of light over darkness.
The origin of Diwali is not known.
The Bhandarkar Oriental Research Institute (Pune) has made brilliant efforts to trace the origin, but even such efforts could reach only up to the beginning of the Christian era.
Varying beliefs
The Hindu tradition relates Diwali celebrations with the event of Rama’s return to Ayodhya after his victory over Ravana, but Ramayana does not allude to any such celebrations.
Massive arrangements were made to welcome Lord Rama at Nandigram and every inch of land between Nandigram and Ayodhya was levelled and beautified, flags were posted on every house and all inhabitants of Ayodhya were out on streets to welcome him with folded hands but it all takes place during the early part of the day.
In this sub-canto, perhaps only once allusion to lamps or light is made.
As commanded by Shatrughan, servants of the state rushed with oil lamps, beds and cushions to the palace where Sugriva stayed. It seems that by the time of Valmiki, auspices were carried out only during the day. There was perhaps no tradition of holding corresponding celebrations during the night.
The earliest text that alludes to celebrating a night with multitudinous lights (a kind of the festival of light) is the ‘Kama Sutra’ by sage Vatsyayana, datable between the 3rd and 2nd Century BC to the 1st and 2nd Century AD.
Yaksha Night
Most significant among the nights that Vatsyayana recommended for the celebration was the night of Yakshas or the Yaksha Night.
Vatsyayana ordains that on the Yaksha Night, houses should be illuminated with the light of tiny earthen lamps placed in rows close to each wall and window ledges, and the gardens should have bonfires.
Yakshas were celestial beings fundamentally inclining to enjoyment.
Thus, Yaksha Night was the festival of light and merriment.
Vatsyayana also recommends gambling as the sport for the Yaksha night.
Thus, Vatsyayana’s Yaksha Night was celebrated with light, merriment and gambling, that has continued ever as a part of Diwali celebrations.
The term ‘Diwali’ comprises two syllables: ‘Dipa’ and ‘Awali’, meaning ‘lamp’ and ‘row’, as desired by Vatsyayana.
In their commentaries on the Kama Sutra, Jain Acharyas Hem Chandra and Yashodhara have also identified the festival of Yaksha Night as an early form of Diwali.
Kalaratri (Deadly Night), Maha Ratri (Impenetrable Night), Muhka Ratri (Initiation Night) are names by which the Puranas have addressed Diwali.
Marking Dipostsava
In his play ‘Nava Nand’, King Harsh, who ruled from (606 AD to 648 A D), talks of ‘Dipotsava,’ festival of lamps.
This festival is similar to the modern Diwali.
Nilamata Purana of the Kashmiri origin, composed between 500 A D to 800 AD, gives more elaborate account of the ‘Dipa Mala’ festival.
All round illuminations, decorations, especially by hoisting up festoons, feasting Brahmins and relatives, gambling, music, passing nights in company of ladies wearing rich apparel and jewels and making presents of new garments to friends and relatives are among the features of the Festival.
In his Yashastilakachampoo (959 AD), Someshvarasuri made a special mention of decorating houses on Diwali.
According to him, the houses were white-washed and their tops were decorated with rows of bright lights.
In his Tahkik-i-Hind, Alberuni, a well-known traveller who was in India in 1030 AD, gave an identical account of Diwali celebrations.
The Gambling habit
He also wrote about people visiting temples, giving alms, exchanging betel leaves and areca nuts. He also wrote about gambling and Diwali-related legends.
He said that that it was considered as the day for trying one’s luck, and it was on this day that Goddess Lakshmi was liberated from Bali’s clutches.
In his memoirs, Italian traveller Nicoloi Conti gave an elaborate picture of how Indians celebrated Diwali.
In about 1420-1421, Conti was in Vijayanagara and recorded that lamps were kept lit day and night at temples and house-tops, the whole night.
In his Ain-i-Akbari, Abul Fazl circumscribes Diwali as the ‘Festival of Vaisyas,’ the trading community.
Such was its popularity and attraction that Akbar the Great, a Mughal King, participated in its celebrations.
Nitin Kumar is editor of www.exoticindia.com
Read ‘Gambling adds fun to festival’ in this Special Report
