Dipavali is a well-known festival of illumination, widely celebrated with gaiety and mirth, has now fallen under attack of so-called secularists from all disciplines of life including Judiciary too. There are various aspects of the festival and celebrated in multiple ways across communities and regions. Dipavali is also mentioned as Yaksharatri in Vatsyayanas Kamasutra, Yakshapuja in Varaha Purana etc. Lamp is regarded as symbol of knowledge while illumination with that attainment of prosperity, wealth, wisdom, peace and health. Four day celebration of Dipavali begins on 13th day of Krshna-Paksa of Ashvin month till first day of Shukla-Paksa of Kartika month.
DIPAVALI AS CELEBRATIONS ARE ASSOCIATED WITH YAMARAJ
Sanatana festivities mostly revolve around Prakash i.e. illumination. Beginning with Amavasya during Sept.-Oct. till full moon of Kartika i.e. mid-Nov. every year, Dipavali has been under celebration since time immemorial.
Dipavali is also known as Narka-Chaturdashi as the demon Narkasura was slain by Shri Krshna on this day symbolising victory of Dharma over Adharma. Dipavali is in fact, an extension of Vijayadashami celebrations too.
In Padma Purana (Khanda-IV, Chapter-124, aphorisms 4, 6, 9 and 10) mentions Dipavali as a festivity to prevent people from descending to hell and preventing premature deaths.
Dipavali is a festivity essentially associated with Yamaraj too i.e. deity of death. Not only Yamaraj is worshipped at the end of Pitra-Paksa but also on Yama-Dvitiya i.e. second day of Dvitiya i.e. bright lunar fortnight after Dipavali and Tarpana is offered to him too.
Several references are available in Rg- and Yajur-Veda for celebrations with lights. Buddhas advice ‘Atma Deepo Bhava’ too is in consonance with that.
‘Kamasutra’ of Maharshi Vatsayana (II CE), Samskrita play ‘Naganandam’ (VII CE) and Yashas Tilaka Champu of Som Deva (X CE) have also mentioned celebrations of Dipavali with lamps.
Around same time, ‘All Souls Day’ is observed in Mexico on Nov. 2 offering sweets and fire-crackers at cemeteries across the country, The Lanterns Day in China, Bone Matsuri in Japan as well as in Egypt too in their own way.
SANCTITY OF FIRE-CRACKERS FOR DIPAVALI CELEBRATIONS
Use of fire-crackers during Dipavali celebrations is a ancient practice, not at all a recent one as peddled by those who would be too glad to obliterate Sanatana Dharma from Planet Earth.
Return of Pitra-s after rituals of Pitra-Paksa are over, to their abode is loudly announced and celebrated by firing crackers as we watch that at the beginning, during and end of the Beating Retreat !! Ulkadanam in Samskrita i.e. fire-crackers are symbolically meant to lighten their way unto their abode. ‘Akasha Dipam’ is mentioned as a mandatory ritual of bursting fire-crackers in ‘Kartika Mahatmya’ –
Akasa Dipa Dana Mantrau Tatraiva
Tulaya Lolaya Saha
Pradipam Te Prayacchami
Namo Anantaya Vedhase Iti II 149 II
Urges one to light up skies along with Anantaya Vedhase to Vishnu and pray for fortune of being attained to Vishnuloka.
‘Vachaspatyam’ (VI CE) quotes Skanda Purana on this event of Ulka-Danam –
Tulasansthey Sahasranshau Pradoshey Bhutadarshayoha I
Ulka Hasta Narah Kuryuhu Pitrunam Marga Darsanam II 18.104.22.168 II
People must illuminate the path of ancestors with blowing torches in their hands.
After an early morning oil bath followed by worship of Laksmi, Kubera and Indra, Deep Shraddham is solemnised –
Yamalokam Parityajya Agata Ye Mahalaye I
Ujjavala Jyotisha Vartma Prapasyanto Vrajantu Te II
As our ancestors had descended to our world from Yama-Loka, let them behold, their path to return is well illuminated.
In Vijayanagar empire, fireworks on a grand scale used to be organised after Maha Navami beginning in 1336 CE, by Peshva-s and also during Mughal domination by followers of Sanatana Dharma.
Odissa ruler Pratap Rudra used to organise fireworks during his rule (1497-1540 CE) while details are also available for Kashmir and Kerala.One of earliest text with narratives of fireworks Kautukachintamani authored by Gajapati Prataprudra Deva (1497-1539) contains a few Samskrita verses on process to manufacture fireworks with ingredients like sulphur, charcoal, salt peter, bamboo, cows urine etc.
Lakhs of earthen lamps used to be lit and fireworks on a grand scale organised by Kota rulers of Rajasthan during 18th century.
UP Chief Minister Yogi Adityanath has been organising lamps and laser-shows on such a massive scale that it has already entered into Guinness Book of World Records and every year, previous record is grandly transcended. Celebrations of Yogiji shall become a legend to remember in ancient texts after a millennium or so.
Dipavali is a grand festival with a rich cultural history. With changing times, we must create pollution-free fire-crackers instead of restricting it the way peddlers of wokenism including cog-wheels of judiciary have been determined to do. Their sinister designs must be thwarted irrevocably.
Festivals, Sports and Pastimes Of India by Padma Bhushan Dr. V. Raghavan
Diwali Krityam (Chandra Shum Shere Collections), Bodlien, Oxford, D.824 xiv – works during 16th to 19th Centuries
Vedi-Kamba Vidhi by Nilkanta
The History Of Fireworks In India
Studies In Indian Cultural History Vol. II, 1960
PK Gode Studies, Vol. V