Jagaddhatri Pujo

References: https://www.rudraksha-ratna.com/articles/jagaddhatri-puja?srsltid=AfmBOop6dsKDWTLUaCt9Im_823Mvutx-Fb9KD6FeVNHvnfsDQbqhDgte

    https://en.wikipedia.org/wiki/Jagaddhatri_Puja

    https://en.wikipedia.org/wiki/Jagaddhatri

    

Jagaddhatri Puja is a Hindu festival celebrated primarily in the states of West Bengal, and particularly in cities like Chandannagar, Krishnanagar, Rishra, Singur, Guptipara. Few areas in Bangladesh are also known to observe the puja and festival. Dedicated to Jagaddhatri Devi, an incarnation of Ma Durga, Jagaddhatri is also known as Nisudin, Maheshwar, Shaktacharpriya and Aadharbhute. In her stotram (Jagadhatri Strotram), she has been invoked as Adhara bhutah, Dhritirupah, Dhurandharah, Dhruvapadah, Shaktistah, Shaktirupah, Shaktacharpriyah, Shaktivigrahe. 

As per Shri Ramakrishna Paramahamsa: "You must believe in the Ishwara rupa. Do you know the meaning of Jagadhatri rupa? She is carrying the world. If she stops then the world will get destroyed".

Jagaddhatri is derived from the Sanskrit words: 'Jagat' meaning world and 'Dhatri' meaning sustainer, thus inferring the goddess as the 'Protector of the world'. Ma Durga is also known as the 'Goddess of power' and source of cyclic energies and the driving force of all existence. As a result during Jagaddhatri Pujo, the mother's divine power is invoked. Ma Jagaddhatri sustains the universe through her Yoga shakti. Naga/Sarpa is the symbol of Yoga & Upavitam is the symbol of Bramhin. Devi is yogini. She is using the world through her maha yoga shakti. The act of rescuing the world is her lila.

Just like Durga Puja, Jagaddhatri Puja symbolizes the triumph of good over evil and honors the nurturing power of Goddess Jagaddhatri.  Culturally, it's a time for community celebration, with elaborate decorations, artistic idols, and illuminated pandals (temporary structures), representing spiritual upliftment, courage, and the triumph of light over darkness. The festival fosters social unity and provides a platform for cultural expression through vibrant processions, music, and dance.

Legend:

The tale is from Kena Upanishad.  In the Katyayani Tantra, the following legend is told. After the goddess Durga killed Mahishasura, the gods of Svarga forgot about her powers. So, in order to test them, Parvati appeared before the gods Agni, Vayu, Varuna, and Chandra, who considered themselves invincible and were engulfed by ahamkara (ego). She asked them to move a tiny blade of grass. Vayu failed to pluck it; Agni failed to burn it. Every god failed at the task. In the end, they understood that the Goddess is the source of all power in the universe; even theirs. The goddess appeared before them as Uma, riding on a lion. The goddess is equated with Brahman in the narrative. The goddess gave the ego of the gods the form of an elephant. Jagaddhatri is depicted sitting on a lion with an elephant under them.The elephant, symbolizing ahamkara, lies under the paws of her vahana the lion, who symbolises courage, valour and the strength to overcome any challenges, including one's internal struggles with the Shada Ripus ("the six enemies"). She is named as Mahadurga in Shiva Purana. While in some other texts, as Uma Haimavati.

Difference between Durga and Mahadurga (Jagaddhatri):

Though form of the same goddess, both Durga and Mahadurga (Jagaddhatri) have difference. Durga is said to have killed demons: Durgamasura and Mahishasura. While Mahadurga or Jagaddhatri is said to have destroyed the pride of the gods or Devas and killed the demon Karindrasura. In Katyayini Tantra Jagaddhatri is named as Mahadurga. Hence, Mahadurga is the another name of Jagaddhatri. She is different from MahishasurMardini Durga or Durgamdalani ShriDurga. According to the Puranas, Jagadhatri is the incarnation of Siddhidhatri. She is also said to be the combined form of Sri Bhuvaneshwari and Durga. In some Tantras and in Shiva Purana she is known as Uma Haimavati

Another difference between both is that Mahadurga represents Sattvasguna, while Durga represents Rajaguna.

Devi Bhagavata purana refers to Devi as Jagaddhatri, the "Upholdress of the universe", highlighting her role as the sustainer of all beings.

In Markandeya Purana, the name "Jagaddhatri" is given to the goddess in the Devi Mahatmya section of this Purana after she kills the demon Mahishasura.

The 16th-century text Tantrasara by Krishnananda Agamavagisha mentions Jagadhatri alongside Durga.

Mayatantra, an ancient text makes a clear distinction between the forms of Durga and Jagaddhatri. 

In later literature, the Bengali novelist Bankim Chandra Chatterjee features Goddess Jagadhatri in his historical fiction Anandamath, where she is depicted as one of the three aspects of 'Bharat Mata' (Mother India). 

History of Worship:

Popular narrative states that the worship of Jagaddhatri in Bengal was begun by Maharaja Krishnachandra of Krishnanagar, Nadia.However, as per local history, the worship of goddess Jagatdhatri was first established by Chandrachur Tarkamani of Santipur who made an idol of the goddess at the behest of Raja Girishchandra. At the time only ghat puja was conducted at Krishnanagar, Nadia in Bengal. Idol worship of the goddess was initiated in the village of Bramhasason, which is located in Haripur in Santipur, Nadia.Furthermore, the Jaleshwara temple of Shantipur (1665) and Raghaveshwara Temple (1669) have the idol of the goddess inside the sanctum sanctorum as well as carved on the temple walls. So, her worship may have been known in Nadia long before Krishna Chandra.

At Krishnanagar, Raj Rajeshwary Jagatdhatri Puja is one of the oldest in Bengal. According to local history, Maharaja Krishnachandra was imprisoned by Nawab Alivardi Khan and, after his release on Vijaya Dashami, received a vision of Goddess Jagaddhatri, inspiring him to begin her worship in his kingdom. The puja was performed by Raj Rajeshwary (Raj Mata in Bengali language), and another account mentions a Jagatdhatri Puja Maharaja established by Krishna Chandra named Maa Jaleshwari at "Malopara Barowary". The worship of the goddess was later resumed by Sarada Devi, wife of Ramakrishna. The Jagatdhatri puja of Bose family and Chatterjee family of Palpara and Bhavanipur started in 1788 and continued by Chatterjees with all grandeur and tradition dating back centuries. The goddess is worshipped during the Shukla Paksha of the pious month of Kartika, especially the Tithi of Navami. The oldest temple of the goddess is Mahavidya temple at Somra (Hooghly), established in 1621 CE. The worship of the goddess takes place in the Dekhuria village as well in Birbhum. Still older is the Jagadhatri puja of Baligram village (Jiaganj, Murshidabad), dated back to five hundred years ago. Bandyopadhyay family of Mirhat of Kalna are observing Jagadhatri puja for more than four hundred years. Jagadhatri puja is the main Puja of Dhatrigram, Baidyapur & Mirhat of Kalna. The 350-year-old Chandrapati family's kuladevi is Jagrata.

The puja of Bose family initially used to be held in their ancestral home in Murshidabad. Folklore has it that this puja was started in 1788. The puja was later shifted to its present location in Chandannagar, where many of the family members now live. The exact history of the deity is unknown, but family records date it back to 1640. In Chatterjee family this puja originates from 1700 in Srirampur which later was shifted to Chatterjee's official ancestral home in 1936 by Hari Mohan Chatterjee. For over 40 years it remained the centre of attraction during the festivities. After the demise of Hari Mohan Chatterjee the puja was continued by 3 generations by Shashanka Chatterjee, Nilanka Chatterjee (Son of Late Shashanka Chatterjee) and at present by Tirthanka Chatterjee and Ankita Chatterjee (children of Nilanka and Jayeeta Chatterjee). In 2023 the puja got shifted again for the 2nd time in 200 years to Bangalore, marking a historic shift to South of India. The Puja is continued by Chatterjees with all grandeur and tradition dating back centuries.

According to researcher Mohit Roy, the Jagaddhatri Vigraha from Barisal currently in Ashutosh Museum (Kolkata) is from 8th century. Such simha-vahini vigrahas have been discovered plenty particularly from west Bengal.

The first textual mention of Jagadhatri puja comes from Kalviveka of Smarta Shulapani, dated approximately from 1375 to 1460. Later Smartas "Brihaspati Raymukut" and "Srinatha Acharya Churamani" have mentioned the goddess in their work. 

Jagaddhatra Mata weapon: Chakram, Bow, Arrow, conch

Consort: Shiva

Mount: Lion

Jagaddhatri Puja Vidhi, Mantra and Strotam:

Vidhi:

Wake up early in the morning and take bath

Observe a fast during the day

Clean the idol and offer red clothes

Offer crimson flowers, sandalwood, durva, water, vermillion, sweets and fruits

Burn incese sticks and dhoop, and perform aarti

Chant Jagddhatri mantra and strotam

Break the faster after performing Puja

Mantra:

ॐ महादेव्यै बिद्महे, सिंहवाहिन्यै धीमहि, तन्नो देवी प्रचोदयात॥

Jagaddhatri Strotam:

आधारभूते चाधेये धृतिरूपे धुरन्धरे ।

ध्रुवे ध्रुवपदे धीरे जगद्धात्रि नमोऽस्तु ते ॥१॥

1.1 (I meditate on Devi Jagaddhatri) Who exists as the Substratum of the Universe, Incomprehensible by the Mind; Who is of the form of eternal Contentment, and Bears the whole Creation,

1.2: Who is Eternal, and takes one towards Her Eternal Feet; Who is Steady and Immovable; O Devi Jagaddhtri, Obeisance to You.

शवाकारे शक्तिरूपे शक्तिस्थे शक्तिविग्रहे ।

शाक्ताचारप्रिये देवि जगद्धात्रि नमोऽस्तु ते ॥२॥

2.1: (I meditate on Devi Jagaddhatri) Who stands on the Figure of Corpse (Corpse-like form of Shiva representing Brahman) in the form of Shakti (as Devi Kali representing the Power of Brahman); Who abides as Shakti within the Vigraha (Image) of Shakti (which is awakened by Worship),

2.2: Who is fond of the Worship-Rituals of the Shaktas; O Devi Jagaddhatri, Obeisance to You.

जयदे जगदानन्दे जगदेकप्रपूजिते ।

जय सर्वगते दुर्गे जगद्धात्रि नमोऽस्तु ते ॥३॥

3.1: (I meditate on Devi Jagaddhatri) Who is the giver of Victory, Who is the giver of Joy to the World, and Who is the One Power Worshipped in the World,

3.2: Victory to You O Durga, Who is Present in All; O Devi Jagaddhatri, Obeisance to You.

सूक्ष्मातिसूक्ष्मरूपे च प्राणापानादिरूपिणि ।

भावाभावस्वरूपे च जगद्धात्रि नमोऽस्तु ते ॥४॥

4.1: (I meditate on Devi Jagaddhatri) Who is present within the Subtle of the Subtlest forms, and Who is present within the Life Force in the forms of the Vital Airs of Prana, Apana and others,

4.2: Who is present as Devotional Feelings within our hearts; O Devi Jagaddhatri, Obeisance to You.

कालादिरूपे कालेशे कालाकाल विभेदिनि ।

सर्वस्वरूपे सर्वज्ञे जगद्धात्रि नमोऽस्तु ते ॥५॥

5.1: (I meditate on Devi Jagaddhatri) Who is present in the form of the different divisions of Time, and Who is the Goddess presiding over Time itself; (Moreover) Who pierces from Time to Timelessness (i.e. Who though within the realm of Time in Creation is also beyond Time as Absolute Consciousness),

5.2: Who is present in All-Forms and is All-Knowing (as the indweller within them); O Devi Jagaddhatri, Obeisance to You.

महाविघ्ने महोत्साहे महामाये वरप्रदे ।

प्रपञ्चसारे साध्वीशे जगद्धात्रि नमोऽस्तु ते ॥६॥

6.1: (I meditate on Devi Jagaddhatri) Who is present during great Impediments (in life), Who is present during great Enthusiasm (in life), Who is present during great Delusions (in life), and Who is present during Boon-giving (rewarding what is deserved in life),

6.2: Who is the essence behind the Manifestation of Creation, present as the Creative Consort of the Lord; O Devi Jagaddhatri, Obeisance to You.

अगम्ये जगतामाद्ये माहेश्वरि वराङ्गने ।

अशेषरूपे रूपस्थे जगद्धात्रि नमोऽस्तु ते ॥७॥

7.1: (I meditate on Devi Jagaddhatri) Who cannot be attained by the Mind (but need to be approached by surrendering the individual being), Who is the Primordial Cause of the Universe; Who is the Consort of Maheshwara of Great Beauty (when beheld through the eyes of Jnana and Bhakti),

7.2: Who plays in Creation by taking Endless Forms, and abides in those Forms as Consciousness; O Devi Jagaddhatri, Obeisance to You.

द्विसप्तकोटिमन्त्राणां शक्तिरूपे सनातनि ।

सर्वशक्तिस्वरूपे च जगद्धात्रि नमोऽस्तु ते ॥८॥

8.1: (I meditate on Devi Jagaddhatri) Who is the Primeval Shakti (Whose different aspects are) represented by Fourteen Crores of Mantras,

8.2: Who is the embodiment of All Powers (represented by the Mantras); O Devi Jagaddhatri, Obeisance to You.

तीर्थयज्ञतपोदानयोगसारे जगन्मयि ।

त्वमेव सर्वं सर्वस्थे जगद्धात्रि नमोऽस्तु ते ॥९॥

9.1: (I meditate on Devi Jagaddhatri) Who is the essence of Tirtha (Pilgrimage), Yajna (Sacrifice), Tapas (Penance), Daana (Charity) and Yoga (Meditation); Who is the Mother of the Universe (to Whom all these are directed),

9.2: You indeed are All, You indeed are in All; O Devi Jagaddhatri, Obeisance to You.

दयारूपे दयादृष्टे दयार्द्रे दुःखमोचनि ।

सर्वापत्तारिके दुर्गे जगद्धात्रि नमोऽस्तु ते ॥१०॥

10.1: (I meditate on Devi Jagaddhatri) Whose Form is that of Compassion, Whose Glance is that of Compassion, Whose Feelings are Moist with Compassion; the Compassion which releases one from the Sorrows of Life (by connecting with Her),

10.2: Who as Durga enables one to Cross over all the Misfortunes of Life; O Devi Jagaddhatri, Obeisance to You.

अगम्यधामधामस्थे महायोगिशहृत्पुरे ।

अमेयभावकूटस्थे जगद्धात्रि नमोऽस्तु ते ॥११॥

11.1: (I meditate on Devi Jagaddhatri) Who abides in Her Abode which is Unattainable by the Mind; Which is inside the Heart-Abode of the Great Yogis,

11.2: Who abides in that Immeasurable Summit of Divine Feelings; O Devi Jagaddhatri, Obeisance to You.

Chatth Puja

References: 

https://www.perniaspopupshop.com/about-occasions/chhath-puja?srsltid=AfmBOopsPr6zOAa8AqTRE-YS35Q6NcSmv6AIVgFMLEQeYLfoyuyUvK0N

http://www.sahapedia.org/chhath-puja-origin-of-the-festival-and-the-story-of-devasena

https://en.wikipedia.org/wiki/Chhath

https://wemy.in/blogs/news/origin-of-chhath-puja?srsltid=AfmBOooQKWhuSv3hUHgggFgsJUR9M4KDgT1ojZgjoQpIMBwa2V01gGBc

Dedicated to the Sun God, Surya, and his consort, Chhathi Maiya, Chhath Puja is a vibrant Hindu festival celebrated primarily in Bihar, Jharkhand, Uttar Pradesh and certain parts of Nepal. Various communities who celebrate chatth puja, come together on the banks of rivers and water bodies, to perform sacred rituals, associated with immense cultural and emotional significance, transcending social or economic barriers. Communities unite, prepare and perform rituals with emphasis on purity and abstinence. 

Chhath is an ancient Indo-Nepalese Hindu festival, native to eastern India and southern Nepal. It is celebrated, especially in the Indian states of Bihar, Jharkhand, and Purvanchal; and Koshi, Gandaki, Bagmati, Lumbini, and Madhesh provinces of Nepal. In major urban centres like Delhi, Mumbai, Kolkata, Janakpur, and Kathmandu, the Indian and Nepali diaspora actively participates in celebrating Chhath, preserving their cultural heritage. The festival is also celebrated by the diaspora in countries such as the United States, Australia, Singapore, the United Arab Emirates, Canada, Mauritius, Japan, and the United Kingdom.

Preparations begin days in advance. Houses are washed and devotees maintain purity carefully. Ritual tools are either new or washed carefully to preserve their holiness.The rituals are observed over three nights and four days, and include holy bathing, fasting, abstaining from drinking water as a vrata (devotion), standing in water, and offering prasada (prayer offerings of food) and arghya to the rising and setting of the Sun. Some devotees also perform a prostration march as they head towards the riverbanks. All devotees prepare similar prasada and offerings. Pooja Essentials such as bamboo baskets (daura), clay diyas, sugarcane stalks, fruits, coconuts and earthen pots are bought by people. They're symbolic in their minimalism and sustainability -- which mirrors the festival's bond with the environment.

Vedic origins

Being traced back to early Vedic period, Ancient texts such as the Rigveda reference sun worship, and hymns dedicated to Surya, the sun are abundant. The hymns are also known as Surya Suktas, highlighting the sun as the source of the life and energy. Since then, several legends have been associated with Surya Bhagwan through Ramayan, Mahabharata and many other ancient scriptures associating with the origins of Chatth Puja. 

Mahabharata refers to the incident when Sage Dhaumya advised Draupadi to observe the rituals of Chhath Puja and worship the sun, in order to find a solution to the many hardships, Pandavas and Draupadi faced including food and water scarcity. Draupadi’s devotion and adherence to the rituals alleviated their immediate problems and helped them regain their lost kingdom. 

A second incident, also from Mahabharata only, refers to Karna, the son of Surya and Kunti, who was known for his devotion to father Surya, would stand by river everyday and and pray to God. This dedication made him a revered figure and his practice of Surya puja is considered the foundation for the rituals of Chatt Puja. 

According to the incident from Ramayana which serves as the basis of Chatth Puja, Sita, the wife of Lord Ram, performed Chhath Puja. After returning to Ayodhya from their exile, Rama and Sita observed a fast and worshipped the sun God to atone for their sins and seek blessings. The people of Ayodhya later adopted this practice, which has continued to be an integral part of the festival. This legend is particularly significant in regions like Bihar. King Dasharatha, too, was believed to have performed similar sun rituals in order to tackle issues in his kingdom. These links demonstrate that Chhath isn’t just a local festival -- it’s India’s longest-surviving form of energy worship.

The Brahma vaivarta Purana and 18 major Puranas mentions the worship of Chaathi Maya, the goddess associated with the 6th day of the month of Karthik. According to the Puranas, she is also known as Devasena, the protector of children and the giver of offspring.  The goddess Chhathi Mai/Usha, said to be Surya’s consort, holds a significant position of reverence and worship. 

Who is Chhati Ma ?

According to Braham Vaivarta Purana, when God created the world, he also created Purusha and Prakriti. Prakriti was further divided into several elements, of which the 6th part is Chhati/Shashthi, and she is called the Devasena (according to Pradyumna Kumar who researched chatth puja most extensively). According to Pradyumna Kumar, recounting the story of how Devasena came to be associated with children. 'There were a king Priyavrat and his queen Malini, most likely in the belt around current Bihar and Jharkhand. They did not have any children and conducted a Putrakaamesthi Yagya (a ritual requesting the gods to bestow them with a son), during which a bowl of kheer (rice pudding) appeared from within the havan kund (fire pit). The queen eats the pudding and becomes pregnant. However, the child is stillborn. Grief-stricken, she rushes to a river to commit suicide when a woman appears and stops her. Identifying herself as Devasena/Shasthi, she asks the queen to worship her and the sun god, for bestowing children and for their protection. Queen Malini did as asked, and was soon blessed with a child. Since then, the practice of Chhath Puja started.'

Another reference to Chatt Puja, based on perpetuating the lineage:

Chhathi Mai is referred to as the giver and protector of children comes in K.S. Singh’s paper Solar Traditions in Tribal and Folk Cultures of India. He writes: 'The kathas, as they are recited today, also bear evidence of the influence of many other cults, such as that of the mother goddess who is called Chhathi Mai. The influence of the mother goddess cult on Chhath may have appeared later. It is explained through myths. Devi, it is said, was born in Bihar to restore happiness after the great battle between the Asurs and Devas. She is the giver of children and their protector. She ensures the perpetuation of lineage (vansha) by granting the boon of having sons. The anthropomorphic representation of Chhathi Mai has been a recent innovation. The essential characteristics of the Chhath as the festival centred on sun worship, however, remain intact.'

While Chhathi has often been referred to as Surya’s consort, there is a mention of Devasena in the Brahmavaivarta Purana as Kartik’s wife. In Ganesh: Studies of an Asian God, Robert L Brown quotes from the Ganesa Khanda: 'Narada interrupts his narrative of the birth and early life of Ganesa to describe the origin of Kartika. Kama gives "the knowledge of the sexual science" to Kartika; after this "Brahma chanted the Vedas and married the fair, lovely, good-natured Devasena (whom the savants caked Sasthi) to Kartika".’ Brown says this description suggests a sexual union between Devasena and Kartik. This probably is the link of Chatth Puja with Kanda Shasti or skanda Shashti celebrated in South India: 

Chhath Puja has its origins in the regions of eastern UP (Ayodhya) and states of Bihar, Jharkhand and Chhattisgarh, and in Nepal, but its popularity has now spread not only across north and east India, but even across the world. The four-day celebrations attract so many people that city and state authorities often have to make special arrangements. The festival is celebrated 6 days after Deepawali, and falls in the lunisolar month of Karthik (October-November of the Gregorian calendar). The festival is also referred to as the solar festival, since the principle worship god is Surya. ALso known as Surya Shashthi vrat, with the word chat coming from shashti or the 6th day of the new moon. 

The most interesting thing about this festival is that this is one of the rarest festivals which start at a sunset rather than sunrise. Although not gender-specific but traditionally and socially females have been conducting the festival mainly because Chhati ma is said to be the protector goddess of children, ensuring their longevity and good health. 

Food and offerings:

Chhath Puja is also marked by the preparation and offering of a variety of traditional and sattvic (pure and vegetarian) dishes that are cooked without onion or garlic. These food items hold cultural and religious importance, often passed down through generations.

Four of the most important traditional prasadas (offerings) offered during Chhath Puja are:

1) Thekua – A crispy, sweet snack made from wheat flour, jaggery, and ghee, then deep-fried. Thekua is the most iconic offering of Chhath Puja.

2) Rasabali – A traditional dessert made from flattened rice soaked in sweetened milk, flavored with cardamom and dry fruits.

3) Kasar (Laddoo) – Made with powdered rice or wheat flour and jaggery, these laddoos are shaped into small balls and are considered a holy offering.

4) Rice Laddu (Peethha) – A steamed or fried dumpling filled with jaggery and coconut, especially common in Bihar and Eastern UP.

These recipes are not only offerings but also symbolize purity, devotion, and cultural richness associated with the Chhath festival.

Environmentalists have claimed that the festival of Chhath is one of the most eco-friendly religious festivals.

Spiritual Significance of Fasting and Rituals:

Fasting on Chhath Puja 2025 is not just a religious ritual -- it is also a detox of the body and the mind. Devotees fast -- without even a drop of water -- for the better part of almost 36 hours, devoting all their energy to prayer.

This fast symbolizes purity, restraint and self-control. Scientifically, it’s for the body to reset and cleanse itself. Spiritually, it eliminates the distraction, enabling one to get in touch with the divine force directly.

The ritual also underscores equality -- there’s no priest, no temple, just you, nature and devotion.

Chhath Puja is a folk festival that lasts four days, starting with Kartik Shukla Chaturthi and ending on Kartik Shukla Saptami. The puja is celebrated twice a year:

1) Chaiti Chhath – observed in the Chaitra month of Vikram Samvat.

2) Kartik Chhath – celebrated at a very large scale in the Kartika month of Vikram Samvat.

The main worshippers, called parvaitin ('devotees', or 'occasion' or 'festival'), are usually women. However, men also observe this festival as Chhath is not a gender-specific festival. The parvaitin pray for the well-being of their family, and for the prosperity of their children.

Daywise Performing the Rituals:

Nahay Khay (Day 1):

The worshiper bathes in a river and prepares rice and pumpkin cooked on a clay stove made with mango wood. Here is where purity begins.

Kharna (Day 2):

On the next day, devotees fast from sunrise to sunset and break their fast after sunset with gud ki kheer (jaggery pudding) and fruits. After that, they have 36 hours in which to fast without water.

Sandhya Arghya (Day 3):

The most recognizable point of Chhath Puja. Devotees congregate at riverbanks to wash bye-bye the Sun by offering water and fruits while singing folk songs and praying for family welfare.

Usha Arghya (Day 4):

On the last morning, devotees visit the riverbank to pray to the rising Sun before breaking their fast. The fast ends at this time.

A custom unique to Bihar is the Chhath Puja Kosi ritual performed on the evening of the third day. During this ritual, devotees place earthen lamps or diyas under a canopy made from sugarcane sticks, symbolising the Vedic age tradition of maintaining a sacred fire. Jharkhand sees notable practices like preparing unique dishes like Chhath ka Thekua and Kasar offered to the Sun God. Additionally, the tribal communities incorporate traditional songs and dances into the celebration, adding a local flavour to the festival.

Bhai Dooj

Bhai Dooj is a Hindu festival that celebrates the bond between brothers and sisters, typically observed on the second day after the new moon of the Hindu lunar calendar, concluding the five-day Diwali festivities. Sisters perform a ritualistic aarti and apply a tika on their brothers' foreheads, praying for their long life and well-being, while brothers, in turn, vow to protect their sisters. The festival, known by regional names like Bhau Beej (Maharashtra) and Bhai Phota (West Bengal), fosters love, respect, and emotional unity among siblings. 

In India, where festivals emphasise the importance of family bonds, Bhai Dooj stands out as a celebration of the unique brother-sister relationship. This festival pays homage to the significance of siblings in our lives. It provides an opportunity for sisters, often caught up in their daily routines, to visit their parents and brothers. Bhai Dooj is a tribute to the sacred bond that transcends time and distance.

Legend:

The customs and traditions associated with Bhai Dooj are as rich as India's diverse culture. This festival falls on the second day after Diwali, known as the new moon day or Amavasya, during the Kartik month of the Hindu calendar. Bhai Dooj's origins are steeped in myths and legends, with two captivating stories taking centerstage.

According to the first legend Yamraj, the god of death, visited his sister Yami. She welcomed him with great joy, applying a tilak on his forehead. Touched by her love, Yamraj decreed that anyone whose sister applied a tilak on their forehead on this day would be free from the fear of death and hell. Thus, the occassion of Bhai Dooj came into existence.Another name for the day is Yamadwitheya or Yamadvitiya

Another legend has it that after slaying the demon Narkasur, Lord Krishna visited his sister Subhadra on the second day after the new moon. Subhadra warmly welcomed him with an aarti, tilak, flowers, and sweets. This loving gesture became a tradition and is celebrated as Bhai Dooj.

These legends explain the festival's roots, which symbolize the protective and affectionate bond between siblings. The festival has been celebrated for centuries as a way to honor and strengthen this relationship

In many regions of India, Bhai Dooj celebrations extend beyond homes to public spaces and temples. 

Regional Variations:

1) Bhai Dooj (Hindi: भाई दूज) in the entire Northern part of India, observed during the Diwali festival. In Awadh and Purvanchal regions of Uttar Pradesh and Bihar, it is also known as Bhaiya Dooj. It is widely celebrated by Maithils in Nepal and Bihar as Bhardutiya and people from various other ethnic groups. The first day of this New Year is observed as Govardhan Pūja.

2) Bhai Teeka (Nepali: भाइटीका) in Nepal, where it is the most important festival after Dashain (Vijaya Dashmi / Dussehra). Observed on the fifth day of Tihar festival, it is widely celebrated by Maithils in Nepal as Bhardutiya Bhai Tika followed by the people of various other ethnic groups among Madhesis. While, the Newaris celebrate it as Kija Puja. The sisters put a vertical Tika of seven colours known as Saptarangi Tika in their brother's forehead.

3) Bhai Phonta (Bengali: ভাই ফোঁটা) in Bengal and it takes place every year on the second day after Kali Puja. It is mainly observed in West Bengal, Tripura, Bangladesh.

4) Bhai Jiuntia or Bhai Jitiyā (Odia: ଭାଇ ଜିଉନ୍ତିଆ) only in western Odisha and some parts of Central Odisha.

5) Bhau Beej, or Bhav Bij (Marathi: भाऊ बीज) or Bhai Beej amongst the Marathi, Gujarati and Konkani-speaking communities in the states of Maharashtra, Goa, Gujarat and Karnataka.

6) Another name for the day is Yamadwitheya or Yamadvitiya, after a legendary meeting between Yama the god of Death and his sister Yamuna (the famous river) on Dwitheya (the second day after new moon).

7) Other names include Bhatru Dviteeya, or Bhatri Ditya or Bhaghini Hastha Bhojanamu in Andhra Pradesh and Telangana.

****

Rachel Fell McDermott, Professor of Asian Studies at Columbia University, describes Rabindranath Tagore's rakhi-bandhan ceremonies, inspired by the Bhai Dooj ritual, which were organized to protest the 1905 Partition of Bengal

In 1905 Rabindranath Tagore extended the symbolism of Brother's Second, a ritual of bonding between brothers and sisters that is celebrated right after the Pujas have concluded, to evoke friendship between Hindus and Muslims: members of both communities would tie red threads of brotherhood on each other's wrists. All throughout the partition period, these rakhi-bandhan ceremonies were regularly announced in the Bengali and English papers. In addition, some landlords, even the British Indian Association, saw that the boycott and emphasis upon swadeshi items were disturbing peace with rural Muslims in their areas, and withdrew their support

Govardhan Puja

Govardhan Puja, also known as Annakut or Annakoot, is a Hindu festival celebrated on the first lunar day of the bright fortnight of the month of Kartika, on the fourth day of Diwali. Devotees worship Govardhan Hill and prepare and offer a large variety of vegetarian food to Krishna as a mark of gratitude. 

Govardhan Puja history stems from Bhagavata Purana where Lord Krishna lifted the Govardhan Hill to protect the villagers of Vrindavan from a seven-day torrential downpour unleashed by the enraged god, Indra. In defiance of Indra, who was used to receiving annual worship, Krishna encouraged the villagers to worship the hill itself, which was the source of their livelihood. This event symbolizes divine protection, gratitude for nature, and the defeat of arrogance.  The people of Vrindavan traditionally worshipped Indra, the god of rain. Krishna convinced them to worship Govardhan Hill instead, which sustained them through its fertile land and provided for their cattle. When he learned about this, Indra became furious and unleashed a torrential downpour upon Vrindavan. To protect the residents, Lord Krishna lifted the entire Govardhan Hill on his little finger, providing a shelter for the people and animals.This event symbolises the power of faith, devotion, and the importance of living in harmony with nature. Govardhan Puja, observed the day after Diwali, is a time when devotees create elaborate replicas of Govardhan Hill using food items.

Beyond its origins, Govardhan Puja is a celebration of community, sharing, and recognising the abundance of nature. It encourages people to appreciate the resources provided by the Earth and foster a sense of responsibility towards the environment. In essence, Govardhan Puja resonates with the teachings of interconnectedness and reverence for the natural world.

How Govardhan Puja is celebrated?

The puja starts with devotees making heaps of cow dung cakes in the form of a hill, which represents Mount Govardhan and decorate it with different colours and festivals.

They also perform a parikrama (moving around the mound) while chanting hymns and mantras. 

In other cases, it is celebrated by creating a mountain of food offerings called an Annakut (meaning mountain of food), symbolizing the mountain Krishna lifted, and is a time to honor nature and express gratitude. Devotees prepare and arrange a vast array of vegetarian dishes, sometimes over a hundred, in the shape of a mountain.The offering is made as a thank-you for sustenance, protection, and to honor nature's abundance. The Annakut feast is then distributed as prasad (blessed food) among the devotees. This is also known as 56 bhog or chappan bhog.

Annakut Across India:

Braj (Mathura & Vrindavan): Celebrated with grandeur, including Govardhan parikrama and lakhs of devotees.

Gujarat & Rajasthan: Big Annakut feasts at Swaminarayan temples, where the Chappan Bhog list is described elaborately.

Maharashtra: Temples make Annakut offerings with local foods such as puran poli.

ISKCON International Temples: Annakut is celebrated all over the world, representing Krishna bhakti.

Importance of Annakut Today

Even in the present times, Annakut is representative of:

Sustainability – Utilization of seasonal yield and locally available produce.

Community Engagement – Bringing families, neighbors, and devotees together.

Cultural Preservation – Transmission of traditions to generations to come.

The Spiritual Significance Behind the 56 Bhog

Every meal in the list of Chappan Bhog is not merely food but an expression of love and devotion. From humble dal to sophisticated sweets, each preparation has the sentiment of service (seva). The meaning of Annakut is not extravagance but surrender, demonstrating that all that we relish in life is eventually presented back to the Divine.

Thaal

In all Swaminarayan mandirs, sadhus and devotees then sing thaal - kirtans or devotional hymns composed by the poet paramhansas of Swaminarayan. These kirtans describe the food items, and are about praying to the deities to accept the food. The singing lasts for about an hour, and is followed by a grand arti. Afterwards, devotees do puja and circumambulate the deities and the offered food.[33][self-published source] In some mandirs, arti is performed several times in the day as long as the annakut offerings remain before the deities. In the evening, devotees take portions of the Annakut as prasad, sanctified food, that has been offered to God and is received as his mercy.

In certain mandirs, especially in Mathura and Nathadwara, the murtis are also given a milk bath before being and dressed in elegant clothes and ornaments.

Vishvakarma Puja

Some craftsmen pay reverence to their tools and machinery on the day of Annakut.

Dhanteras

 

"Dhanteras" comes from the Sanskrit words "dhan" (meaning wealth) and "teras" (meaning thirteenth), as the festival is celebrated on the 13th day of the Hindu lunar month of Ashwin. Also known as Dhanatrayodashi or  Dhanvantari Trayodashi.

 

Originating from ancient Hindu scripts, the first day of the 5 day Diwali festiva, marks the start of the festivities, with rituals dedicated to wealth and health. People often purchase new utensils, gold, or silver on this day. The occasion is observed on the 13th day of Karthik month, symbolizing health and prosperity. It commemorates the emergence of Lord Dhanvantari ( the god of Ayurveda and health) from the Samudra Manthan (churning of the cosmic ocean) with the Amrit (nectar of immortality), and the arrival of Goddess Lakshmi. Another legend tells of a king Hima's son saved from a prophesied (destined on the 4th day after his marriage) death by his clever wife who used gold and lamps along with and piling gold and silver coins at the entrance, whose blinding brilliance and distracting stories (along wtih singing melodious songs for her husband to keep him awake.) to ward off Yama, the god of death. Later at night, when Yama arrived in the form of a serpent to claim Hima's son's life. However, he was mesmerized by the brilliance of the lamps and the gold. He also felt captivated by the melodious voice of Hima's daughter-in-law and sat there listening to her songs the whole night. Thus, he missed the time to take the life of Hima's son, and the young prince was spared. That is why in many parts of India people refer to Dhanteras celebrations as "Yamadeepam" even to this day. The festival is marked by purchasing new items, especially gold and silver, and is the first day of the Diwali celebrations.

 

The Legend of Goddess Lakshmi and the Farmer: Goddess Lakshmi convinced Lord Vishnu to take her along on his visit to the earth. Although Lord Vishnu agreed, he placed the condition that venturing into the southern region was forbidden. However, on reaching the earth, Goddess Lakshmi was captivated by the beauty and aroma of the fields of sugarcane and mustard flowers growing in the southern region. So, she broke her promise and moved in the southern direction where she plucked the flowers and even drank the juice of sugarcane. Angered by this, Lord Vishnu cursed the goddess to spend the next 12 years on earth serving the farmer whose fields she had ventured into. Goddess Lakshmi accepted her punishment and over the next 12 years, she served the farmer and helped him prosper. When Lord Vishnu came to take the goddess back after 12 years, the farmer refused to let her go. This forced Goddess Lakshmi to reveal her true identity to the farmer. She also promised him that she would visit him every year on the night of Dhanteras. So, every year the farmer cleaned his house to welcome Goddess Lakshmi, and soon other people also started celebrating the festival.

 

(For legends refer to: https://www.exoticindiaart.com/article/story-of-dhanteras/?srsltid=AfmBOoowXa1xLrendS-PGoJarHbpwgmdjCtscSMRkGddbf0tOjHmNwJ4)

 

Significance: The emergence of Lord Dhanvantari is a testament to the importance of health and well-being, and people pray for good health and longevity on this day. The arrival of Goddess Lakshmi is a blessing of wealth and prosperity, and buying new items is seen as inviting her into the home. Dhanteras is considered a highly auspicious day to buy gold, silver, and household items, which are believed to bring good fortune.

 

Rituals and Traditions include: Purchase of Gold and Silver, Lighting of Lamps (Diyas) to symbolize the triumph of light over darkness and to welcome prosperity, Elaborate rangoli (floor designs) are made to bring good luck and prosperity into the home, worship to invoke blessings of Lord Dhanvantari and Goddess Lakshmi, and marks the beginning of 5 day Diwali festival. Many people also buy a new broom on this day. It is a common belief that doing so will erase all their financial difficulties and worries.

 

According to @Our Iconography (https://www.facebook.com/share/p/1ZSToFC7sb/)

Iconographically, as per Viṣṇudharmottara Purāṇa, Dhanvantari is depicted in a stark resemblance to Vishnu with 4 hands holding a Shanka (1) Chakra (2), Jalauka (3-Herb) & a pot containing amrita (4).

Sometimes, instead of Jalauka he is shown with Scripture or a Leech in his hand- symbolism for the historical practice of bloodletting.

The Ayurvedic Lexicon- Dravyāvalī Samucchaya which completely elucidates medicinal plants & their usefulness for various diseases is attributed to Dhanvantari (500 AD).

Later in 10th CE, Dravyāvalī Samucchaya is rewritten as Dhanvantari Nighaṇṭu by Mahendra Bhogika, son of Krishna Bhogika of Sthaneshwara, modern #thane, #maharashtra.

Iconography image courtesy our iconography

 

Lakshmi Puja and its relevance on Diwali - Dipanwita Lakkhi Pujo and Kali Pujo in Bengal, Laxmi Puja in North India

Lakshmi Puja is an integral part of Diwali, celebrating the Hindu goddess of wealth and prosperity, Goddess Lakshmi, who is believed to have descended to Earth on this day.

“Lakshya” means aim or objective, and Lakshmi is the one who has the object and aim of uplifting mankind. Lakshmi is the Goddess of light, beauty, good fortune, power, luxury, fertility, auspiciousness, and wealth. She holds the promise of spiritual and material fulfillment and contentment. Being the consort of Vishnu, Lakshmi also signifies love and grace. While Lakshmi is generally worshipped to achieve success, she does not reside long with anyone who is lazy or desires her only for wealth.

Maha Lakshmi is seen in two forms as Bhudevi and Sreedevi. Bhudevi is the representation of the material world, and Sreedevi the representation of the spiritual world.

The ritual symbolizes the triumph of prosperity over poverty, and families perform it to welcome wealth, success, and good fortune into their homes and businesses for the coming year.

Hindus (majorly in northern, western and southern India and Ghotis in West Bengal) believe that on the night of Diwali, Goddess Lakshmi visits Earth to bless her devotees and bestow riches and good fortune. As the personification of wealth and prosperity, worshipping her during Diwali is a way to invite her blessings into one's life. For many, the occasion marks the beginning of the financial year, and the puja seeks blessings for success in business ventures. The festival of lights, Diwali, represents the victory of light over darkness, and the Lakshmi Puja symbolizes the triumph of prosperity over poverty and abundance over scarcity. Families clean and decorate their homes, and businesses clean their offices, to make them welcoming for Lakshmi's arrival. The puja involves worshipping Goddess Lakshmi and, often, Lord Ganesha, who is the remover of obstacles. Devotees offer prayers and perform rituals to welcome the goddess and invoke her blessings for a prosperous year ahead. Lakshmi Puja is a significant family event, reinforcing bonds and sharing the joy of the festivities.

 

Devotees chant mantras and sing the Lakshmi Aarti, expressing their reverence and seeking the goddess’s blessings for prosperity and happiness. Lighting diyas is a significant part of the puja, representing the dispelling of darkness and ignorance. Diyas are placed at the entrance of homes and throughout the living spaces to invite Goddess Lakshmi into their lives. Lakshmi Puja gives a great balance to one's spiritual and material lives. The genuine essence of Diwali is embodied when families light diyas and give prayers, which not only brings prosperity into their homes but also fosters a feeling of thankfulness and unity.

 

Pujas during Diwali in various parts

North and West India:

On Diwali Day, Devotees worship Goddess Lakshmi and Lord Ganesha on the night of Diwali for prosperity and success. Ganesh, the Vighnaharta, is believed to remove difficulties and hurdles from life, while Lakshmi is said to bestow good fortune and wealth.

Also, businesse houses often perform Chopda Pujan (worship of ledgers) on this day to mark the beginning of a new financial year.

South India:

The focus in Tamil Nadu and Karnataka is on prayers, family gatherings, and the lighting of lamps.

East India:

The main festival on the Diwali day is often Kali Puja mainly the Bangals (originally belonging to east Bengal), while Shri Lakshmi is worshipped by Ghotis of West Bengal also referred to as “Dipanwita Puja”. With time tradition has majorly become Kali Puja by most ghotis and Bangals in West Bengal too. In some areas of Odisha, such as Dhenkanal, the worship of Gajalakshmi (Lakshmi with elephants) is particularly famous.

 

What is Dipanwita and what is Dipanwita Pujo?

The name Dipanwita means "radiant like the lights of Diwali" and symbolizes joy, prosperity, and a love of light. Originating from Sanskrit, it is a traditional Hindu name given to girls, associated with brilliance and a desire for inner peace and spiritual harmony. With respect to Laxmi Puja, it means a radiant light, or the brilliant illumination of the Diwali festival, representing joy, prosperity, and a spreading of light to others. People with this name are believed to be spiritual, calm, empathetic, and strive for inner peace.

 

"Dipanweeta Pujo" (or Dipanwita Lakshmi Pujo) refers to the Lakshmi Puja performed during Deepavali (Diwali), where families pray for blessings, wealth, and prosperity, inviting Goddess Lakshmi into their homes. The name "Dipanwita" signifies the lighting of lamps (diya) during this festival to dispel darkness and usher in light and good fortune. This Puja is held on the main day of Deepavali. The act of lighting lamps ("Dipa") symbolizes the dispelling of darkness and negativity, welcoming positivity and renewal.Families worship the goddess, offer prayers, and perform various rituals to invite her presence into their homes. In some traditions, this puja also involves the departure of "Alakshmi" (the goddess of ill fortune) to make way for Lakshmi's blessings.

Another definition: Dipanwita Puja is a form of Lakshmi Puja that is celebrated during Diwali, or Deepavali, particularly in the Bengal region of India. Its origin is tied to both the ancient tradition of worshipping the goddess of wealth and the more recent synchronicity with Kali Puja in Bengal. The word Deepavali means "row of lamps" in Sanskrit, and the festivities have long been associated with the goddess of wealth and prosperity, Lakshmi. Dipanwita Puja takes place on the new moon day (Amavasya) of the Hindu calendar month of Kartik, the same night as the wider Diwali celebrations. It was originally the worship of Goddess Lakshmi on this Amavasya.The lighting of diyas (oil lamps) is a central feature. By lighting up their homes, devotees believe they are inviting Goddess Lakshmi to visit and bless them with good fortune for the year.The practice of worshipping Lakshmi on this day has been part of Hindu tradition for centuries, though regional variations have evolved over time.

Are Dipanwita Pujo in Bengal and Lakshmi Pujo of the remaining part of India same ??

 

No, Dipanwita Pujo in Kolkata and the main Lakshmi Puja in North India are not the same; they are celebrated at different times and have different primary focuses. Both are associated with the goddess Lakshmi, but the regional traditions vary greatly.  Here is a brief on the differences:

Few accounts relate Dipanwita Pujo to Kali Pujo in Bengal along with a smaller Laxmi Puja which Ghotis of Bengal usually perform on the new moon night (Amavasya) of Hindu month of Kartik. Other accounts how refer to Laxmi Puja of Ghotis of Bengal as Dipanwita Pujo only.

On the other hand north Indian Laxmi puja has main deities as Laxmi and Ganesha. In Bengal, Dipanwita Puja developed a unique connection with Kali Puja, which also takes place on the same Amavasya night. While Lakshmi Puja has ancient roots, the widespread celebration of Kali Puja on Diwali in Bengal began later. According to some accounts, Kali Puja was introduced in Bengal in the 18th century by King Krishnachandra of Navadvipa. A scholar named Kashinath reportedly elaborated on the worship of Goddess Kali in 1768, leading to the synchronization of Kali Puja with the existing Dipanwita celebrations. A unique aspect of the Bengali Dipanwita Lakshmi Puja is the worship and subsequent ritualistic "departure of Alakshmi," Lakshmi's elder sister who symbolizes misfortune. It is believed that only after Alakshmi is sent away can the seat for Goddess Lakshmi be prepared.

On the other hand in North India, The main focus is on welcoming Lakshmi, the goddess of wealth and prosperity, into the home. The rituals are aimed at inviting blessings of good fortune for the coming year (which is more similar to Kojagari Laxmi Puja of Bangals of Bengal).

 

Further to this, Bengali tradition links the day's events to the defeat of the demon Narakasura by Maa Kali, an act that freed Lakshmi and other goddesses. The household Lakshmi puja, known as Dipanwita Lokkhi Puja, is also performed on the same night as Kali Puja, while North Indian folklore mostly connects Diwali with the return of Lord Rama to Ayodhya after defeating Ravana, and the lighting of lamps (diyas) to welcome him.

Going further deep within the Bengal tradition, the cultural and traditional distinctions amongst Ghotis and Bangals include:

 

1) While Ghotis Celebrate Laxmi puja on the night of Kali Puja, corresponding with Diwali, Bangals on Kojagori Purnima, the fifth day after Durga Puja.

2) Ghotis Typically worship an idol of Goddess Lakshmi during the puja, while Bangals Traditionally worship a Lakshmi shora, a painted earthenware plaque representing the goddess.

3) Ghotis Often prefer dishes with a hint of sweetness and may have a special love for chingri (prawns), while Bangals Often prefer dishes with a hint of sweetness and may have a special love for chingri (prawns).

4) Ghotis Traditionally use the conch shell (shankha) to make auspicious sounds during rituals, while amongst Bangals the women of the household often create the sound of ululation (uludhwani) during ceremonies.

5) The Storm and the Breeze: Due to their conflicted history, Bangals are considered as the risk-takers, who choose to be adventures and take-up challenging jobs to sustain in life. On the other hand, the upbringing of Ghotis are tailored to security and they feel better in their safe-zones. Due to their high preferences for security, Ghotis tend to settle in jobs and avoid business. Calm and sorted life is all they ask for.

 

Diwali and its significance

Diwali originated in ancient India as a combination of harvest festivals, evolving into a national Hindu festival of lights celebrated by lighting lamps to signify the triumph of good over evil and knowledge over ignorance. The most popular legend is the return of Lord Rama to Ayodhya after 14 years of exile, while other traditions celebrate Lord Krishna's victory over the demon Narakasura.  The name "Diwali" comes from the Sanskrit word "Deepavali," meaning a "row of lights". It is derived from "deepa" (lamp, light) and "avali" (row).

Diwali's roots lie in ancient India as a harvest festival, particularly prominent among farmers. By the 7th century CE, it had become a pan-Indian tradition, as seen in a Sanskrit play that mixed Buddhist and Hindu elements. The festival is mentioned in early Sanskrit texts like the Padma Purana and Skanda Purana between the 7th and 10th centuries. The lamps (diyas) lit during Diwali also symbolize an inner light that protects against spiritual darkness and represents knowledge.

Link to Deepams and crackers in Diwali

Diwali firecracker use as a religious ritual to guide ancestors back to the heavens, a tradition rooted in the belief that the sky must be illuminated for their return, rather than a mere celebration. Bursting crackers is a ritualistic act, not just a form of fun or business. The use of firecrackers is linked to the period before Diwali, known as the Mahalaya Paksha, when ancestors are believed to visit. The crackers are lit to create a path and illuminate the sky, helping these spirits find their way back to the heavens after their visit. Various scriptures, such as the Kartik Mahatma, which mention this practice, referring to sparklers as 'Ulkadana' and the event as Akashadipam. The tradition is documented in multiple historical writings, including those by both Indians and the British, underscoring its long-standing cultural significance.

It is also believed that Firecrackers are used because it is believed that they drive away negative energies. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. 

There is a very similar ancient tradition in China, where in the use of firecrackers in ceremonies for ancestors is a practice rooted in the belief that loud noises and fire can connect the living with the spirit world. The crackling sound and fiery display serve both to scare away evil spirits and to invite the ancestors to join in family gatherings and celebrations. 

Refer to end notes on Cracker usage in Ancient India.

Diwali is celebrated for 5 days which include:

1)     Dhanteras (Day 1)

2)     Day 2: Naraka Chaturdasi (also known as Kali Chaudas, Narak Chaudas, Roop Chaudas, Choti Diwali, Narak Nivaran Chaturdashi and Bhoot Chaturdashi):

3)      Day 3: Diwali

4)      Day 4: Govardhan Puja

5)      Day 5: Bhai Dooj

Diwali in North India:

In North India, Diwali commemorates Prince Rama's return to his kingdom of Ayodhya after defeating King Ravana and completing his 14-year exile. People lit lamps to guide his path home, celebrating the victory of good over evil.

 

Diwali in South India:

In South India, Diwali celebrates the defeat of the demon Narakasura by Lord Krishna and his wife Satyabhama killed the demon Narakasura., symbolizing the triumph of good over evil and the liberation of women who were held captive by the demon. Also called "Naraka Chaturdashi", this is celebrated the day before Diwali. There are references to Naraka Chaturdashi in the Vishnu Purana and Harivamsha. The fourth day of Diwali is called Bali Pratipada, commemorating Vishnu’s Vamana avatar's act of burying King Bali underground.

 

In Kerala, it is also celebrated as Balirajya, because on this day Lakshmi, Vishnu’s consort, liberated Bali for a single day, prompting celebrations by his subjects. Another story goes that Bali ascended the throne on this day.

 

Tamil Nadu: Thalai Diwali, in which newly-weds get gifts

 

In Assam (northern), Sikkim, West Bengal (northern), Nepal Diwali is celebrated as Tihar or Swarni, where celebrations are almost the same as on Diwali

 

According to Padma Purana, the first day of Diwali, Dhanteras, marks the birth of Goddess Lakshmi from the churning of the primordial ocean, i.e., samudramanthan. On the third day, the day of Diwali, Lakshmi chose to marry Vishnu.

The festival is also associated with Lord Vishnu's Vamana avatar.

 

Jainism:

In Jainism, Diwali marks the attainment of nirvana by Lord Mahavira.

 

Sikhism:

It honors the day that the Sixth Sikh Guru, Guru Hargobind Ji, was freed from imprisonment by the Mughal emperor Jahangir. He was freed on Diwali from the Gwalior Fort prison, making it a day of celebration for the Sikhs. Additionally, the city of Amritsar was founded on Diwali in 1677.

 

For some communities, especially those in business and trade, Diwali marks the beginning of the Hindu financial year, samvat, and the Goddess Lakshmi is worshipped in the evening. Many shopkeepers and owners of small businesses change their account books, or bahi khaata, on this day.

At many homes, playing cards for money on Diwali, or formal gambling, is an auspicious ritual that is considered to bring wealth and prosperity to the players. This comes from the legend that once Goddess Parvati won a game of dice against God Shiva on this day. Elated, she announced that whoever gambled on the night of Diwali would accumulate wealth throughout the year.

 

Buddhism:

Although not a primary festival for the Buddhists, Diwali is celebrated by the Newar people of Nepal, who follow the Vajrayana school and worship many deities. Called Tihar, the festivities are similar to those of the five days of Diwali.The last two days are for Govardhan Puja and Bhai Tika. 

There are 10 Sankrit names of Diwali (https://www.facebook.com/share/v/17CMDBedFk/)

Deepavali

Dipali

Deepotsava

Deepalika / Deepalikotsava

Deepmalika

Yaksharatri

Kaumudi 

Sukhratri/Sukhratrika

Sukhsuptika

Laxmipujan

Why Lakshmi Puja is Performed on Diwali :

Lakshmi Puja has deep roots in mythology and history. Hindus believe Goddess Lakshmi to have descended to Earth on this fortunate night during the Diwali celebration, bestowing blessings of riches. For this reason, the event has grown to revolve around her adoration. At the end of the harvest season, Lakshmi appears, symbolising not just money but also joy and plenty. Her relatives express their gratitude for the year's bounty and ask for her ongoing favour.

There is a noteworthy link to Lord Vishnu as well. Along with other holy jewels, Goddess Lakshmi emerged as the most precious object in the renowned narrative of Samudra Manthan, the churning of the seas. Observing this festival strengthens the concept that Lakshmi worship results in financial richness and heavenly blessings, as it represents the everlasting connection between prosperity and divine favor.

 

Significance of Kali Pujo amongst Bengalis (Bangals)

Kali Puja, also known as Shyama Puja or Mahanisha Puja, is a festival celebrated on the new moon day (Dipannita Amavasya) of the Hindu calendar month of Ashwayuja (according to the amanta tradition) or Kartika (according to the purnimanta tradition). The festival is especially popular in the region of West Bengal, and other places like Mithila, Jharkhand, Odisha, Assam, and Tripura. Along with the neighbouring country of Bangladesh. It is a festival celebrated in the honour of Hindu goddess Kali.

Mahanisha puja is done by the Maithili people of Mithila region in India and Nepal.

 

Link of Kali Pujo and Diwali amongst Bengalis:

Kali Puja is the second most popular Hindu festival for Bengalis after Durga Puja. Kali is a powerful form of Durga. According to the Hindu legend, the Goddess took this form to defeat the terrifying demon Raktabija, who could multiply himself with each drop of his blood that fell to the ground. To stop the demon’s replication, the Goddess consumed every droplet of his blood, eventually defeating the demon.

 

In the 16th century, Krishnananda Agamavagisha, a sage dreamt of the Goddess who instructed him to worship her in this form. It further became widespread and popular in the 19th century due to Shri Ramkrishna Paramahangsha, a legendary devotee of the Goddess. The dark Goddess is worshipped on the new moon, vanquishing evil demons with her fierce form. The darkest day also coincides with the day Diwali falls on. Sometimes Kali Puja falls the day before Diwali.

According to some accounts, Kali Puja was introduced in Bengal in the 18th century by King Krishnachandra of Navadvipa. A scholar named Kashinath reportedly elaborated on the worship of Goddess Kali in 1768, leading to the synchronization of Kali Puja with the existing Dipanwita celebrations. A unique aspect of the Bengali Dipanwita Lakshmi Puja is the worship and subsequent ritualistic "departure of Alakshmi," Lakshmi's elder sister who symbolizes misfortune. It is believed that only after Alakshmi is sent away can the seat for Goddess Lakshmi be prepared.

 

Goddess Kali is worshipped at night with tantric rites and mantras. She is prescribed offerings of red hibiscus flowers, sweets, rice, and lentils. It is prescribed that a worshipper should meditate throughout the night until dawn. Homes and pandals may also practice rites in the Brahmanical (mainstream Hindu-style, non-Tantric) tradition with ritual dressing of Kali in her form as Adya Shakti Kali and no animals are sacrificed. She is offered food and sweets made of rice, lentils, and fruits. However, in Tantric tradition, animals are ritually sacrificed on Kali Puja day and offered to the goddess.

 

Crackers in India

 

Since we are talking about crakers in Diwali, it important to mention about the references to earliest gunpowder reference accounts in India, which dates back to as early as 4^th century BC.

According to Indologist Dr. Gustav Oppert, “Gunpowder originated in Ancient India”

In ancient India Saltpetre or Agnichurna was used as the primary constituent of gunpowder to make firecrackers (ulkah) on Deepawali. Agnichurna was also mentioned by Kautilya in Arthashastra as a weapon of war (4th century BCE). “Ancient India knew of saltpetre, which was described as agnichurna (powder that creates fire), in old Sanskrit texts. In fact Arthasastra (300 BCE- 3rd CE) speaks of using saltpetre, resin, and other tree barks for creating poisonous smoke in order to disorient the enemy in the battlefield. A Chinese text, which can be dated to the 7th century CE, mentions that the people of north-west India were aware of the existence of saltpetre and its use in producing purple flames.” ([refer: “Military Transition in Early Modern Asia”, 1400-1750: Cavalry, Guns, Government and Ships, by Kaushik Roy])

Arabs also mentioned that they got gunpowder from India. Read : Chemical warfare in Ancient India by Vaman R. Kokatnur J. Chem. Educ., 1948, 25 (5). [Image 4]

Attaching few documents from Thyagaraja temple (7th century CE), Thiruvarur, Tamil Nadu, depicting Deepawali celebrated with fireworks.