This month of October, the Hindus shall be celebrating two of their most popular festivals. They name them Dashaharā and Diwali. Most of the Indians, whatsoever their faith may be, like Diwali the most because it is festival of cleanliness and light. Most of the houses are repainted and old useless objects lying in the house are disposed of. New items are bought/brought in. Eleventh day after Diwali is considered the most auspicious day when the Hindus may perform marriages without consulting their priest. Hence Diwali is there in the centre-stage of the days of gaiety.

Why do the Hindus celebrate Dashaharā Diwali?

We Indians are taught at our homes, schools and colleges, right from LKG to Ph.D. that there was one Ravana the Demon-in-Chief. Rama killed Ravana and his accomplishes on the day of Dashaharā. After finishing his regime, Rama and accomplices returned to their hometown Ayodhya where the residents lit lamps for their homecoming. Thus started Deepawali or Diwali. (i.e. Deepa =lamp, awali = line/chain)

Two questions arise:

1. Was Ravana really such a bad man that he deserved to be killed and his effigy burnt every year?
2. Do Dashaharā & Diwali actually belong to the events attached to Rama-Ravana story?

Story of Rama-Ravana

As per Ramayana, Rama was son of King Dashratha of Ayodhaya city. He was sent in exile for 14 years. Why? Rama told his brother Lakshmana that his father, in his old age, married Kakeyi a young woman, on the condition that a son born from her shall inherit the throne. (Ayodhyakanda 107) Instead when her son Bharat was away, Dashrath attempted to incarnate Rama on the throne. (Ayodhyakanda 3) Kakeyi invoked the condition of her marriage. Hence Dashrath had to order Rama to go in exile for 14 years. His wife Sita and Lakshmana accompanied him.

They spent more than 13 years almost peacefully. Then one fine morning Sarupnakhā, the beautiful sister of Ravana proposed Lakshmana for marriage. There were a few flirting dialogues among them which turned into heated arguments and ultimately Lakshmana cut her nose and ears. (Aranyakanada 18) Infuriated over this deed, Ravana abducted Sita. Ravana did no harm to her person and kept her like a mother at a safe & separate villa. (Uttarkanda 46). Rama sent two messengers Hanumana and Angada with the offer that Ravana should release Sita and enjoy his rule but Ravana declined the proposal. Ultimately Rama & others destroyed Lanka and killed Ravana and his accomplices. Sita was freed. Vibhishana, a younger brother of Ravana, defected him and helped Rama in killing. He was made king of Lanka as agreed. In nut-shell this is story of Ramayana.

Badness of Ravana and goodness of Rama?

Was Ravana a bad man? The answer from the Hindu laity depends more on the faith than on the facts. Most of the Hindus have faith that Ravana was the bad person. Yes, he was bad to the extent that he abducted an innocent lady. However she was not subjected to bodily harm. Sarupnakha was not so lucky. What surprised me the most was the democratic way of functioning of Ravana who always convened a meeting of the House/Council and only after obtaining its approval, he took a step; may it be abduction of Sita or the burning of tail of Hanuman. Is it mere coincidence that same kind of democracies existed in the Buddha’s Kapilvathu, Mahavira’s Vaishali and Mauryas’ Palimbothra (Patliputra)?

Valmiki (the original writer of the Rama-Ravana legend) says something different for Ravana. He suffixed and prefixed Mahatma, Mahatejasvi like honours with his name at several places. And what Vibhishana uttered at his death, is real tribute to Ravana. He said, “With your death the bridge of moral values has collapsed, the physique of religion is gone, the support of the brave has ended, the Sun has fallen on the earth, the moon has sunken in the darkness, the true brave is dead!!” (Yudhkanda 112)

So far as goodness of Rama is concerned, Dr. Ambedkar wrote “the Riddle of Rama” depicting his true character. Rama knew about the promise made by his father to Kakeyi but he accepted his father’s plans of handing over the reins of Ayodhya to him in the absence of Bharat. And despite the vachan (promise) made by his father that Kakeyi’s son shall occupy the throne, he occupied it after return from exile.

His planned killing of Bali, an unknown person, merely at the instigation of his opponent, is another blot on his personality.

The most disturbing part is Rama’s treatment of Sita, the most immaculate character of the Ramayana. Though she had spent more than 27 years with him before the obnoxious abduction, Rama, after her release from the captivity, publicly announced that he doubted her integrity/chastity and asked her to go away with anyone else. (Yudhakanda 118) She was asked to go through the ordeal of agni-pariksha (passing through fire) to prove her chastity. Despite successfully passing the test, she was “left to die in the jungle” (Riddle of Rama P.330) when Rama became king of Ayodhya, merely because one dullard had made indecent remarks about her. Justice demanded that such bloody fellow should have been punished appropriately for casting aspersion on the first lady who had proved her innocence thru Agni-pariksha.

It is matter of faith only that the Ravana’s effigy is being burnt year after year and the Rama is revered as God.

The second question is rather more important: Do Dashaharā and Diwali have any factual or historical connection with Rama-Ravana legend? Despite all the popular belief and propaganda that Rama killed Ravana on the day of Dashaharā and returned to Ayodhya on the day of Diwali, the factual position is contrary to it.

Let us start with the Ramayana itself. Its Ayodhyakanda 3 says that it was the pleasant month of Chaitra when Dashratha decided to incarnate Rama as king of Ayodhya. He made known his desire to all except Kakeyi. Next day, she learnt about it and invoked the promise (Vachan) made with her at the time of marriage. The same day Rama was exiled as demanded by Kakeyi. As per Yudhakanada 127, he returned on 6^th day of Chaitra. Thus Rama was exiled on 6^th Chaitra and he returned on 6^th Chaitra only.

The Chaitra month ALWAYS correspond with the months of March-April of Georgian calendar. THE MONTH OF CHAITRA CAN OR COULD NEVER HAPPEN IN OCTOBER/NOVEMBER when Dashaharā and Diwali are celebrated.

It is also notable fact that the Ramayana nowhere states that the people lit any lamp for Rama’s homecoming.

Hence as per the Ramayana itself, the killing of Ravana and homecoming of Rama took place in the month of March/April. Thus these two acts have no link with the festivals of October/November. It is just like celebrating Jesus birthday (Christmas) in June!!

Now the question arises: what then caused people to celebrate these festivals?

Sad it is that the history writers of India, deliberately or inadvertently never pondered over this issue. For them history means “wars won & lost by the rulers”. The history-writers simply ignored this question as “mythological” feature though they themselves celebrate these festivals as historical events like any other ordinary Hindu.

Fortunately there are numerous books and other written material composed at different intervals of time about the life and customs of the Indians that shed ample light on these two festivals. I quote a few.

1. The oldest ones are the Buddhist Pitakas, composed during the Buddha era. There is no mention of these festivals in these books. The Vedas too do not talk of these festivals.
2. Next one is the Indica of Megasthenese who visited India during 320-300 BCE and traveled almost whole of India. He did mention about tens of other festivals but he did not mention anything about Dashaharā or Diwali.
3. The next oldest writings are the Edicts inscribed by Emperor Asoka during 260-230 BCE. He hinted at initiating the celebration of his Day of adoption of the Buddhism which happened to be on the 10^th day of Ashvina month. (Now day of Dashaharā) He also mentioned burning of lamps of Dhamma.
4. Thereafter many Smiritis and the Upanishads etc. were composed but none mentioned anything about these two festivals.
5. Then came three Buddhist monks: Bhante Fahiyan, Bhante Huintsang and Bhante Itsing from China to see the Land of the Buddha. They came here between 410 CE and 675 CE. They gave wonderful description of both of the festivals.
6. The Bhantes, particularly Huintsang described in detail the celebration of Vijayadashami. He called it Vijayadashami i.e. 10^th Day when Emperor Ashoka vowed to win people by Buddha’s Dhamma instead of war). They stated[1] that:

• The festival of Vijayadashami was celebrated throughout India and China particularly in Khotan (China), Takhsila, Mathura and Palimbodhra (Patliputra) after the rainy season and in the month of Ashvina. In most of the cities of India and China, it was celebrated for a month and in Palimbodhra for 10 days.
• The Rath-yatras (procession on chariot) were taken out in Khotan, Mathura and Palimbodhra. The main procession was held in Palimbodhra where a 50-60 feet high chariot (called Vimana) was made of bamboos. The images of the Buddha, Bodhisattva and a mother were decorated on the Vimana.
• The trio represented 3 Refuges of the Buddhism (Buddha, Dhamma, Sangha). The image of Buddha represented the refuge in the Buddha, the image of mother represented Dhamma as it is always the mother who teaches the first lesson of morality to her child. The image of Bodhisattva represented the Sangha as every Bhikku strives to achieve the position of a Bodhisattva. Some writers claim that the woman figure represented the Sangha of female Bhikkunis.
• On the 8^th day of Ashvina the King and members of royal family would go to the Vijaya Vihara where Emperor Asoka vowed to shun war and spread the Buddha’s Dhamma. They would take off all insignias of Royalty, wear white clothes like the laity and pull the Vimana out of the Vihara. Thereafter the public would draw it thru the streets and take it to the main Vihara.

For three days, there used to be great celebrations and on the 10^th day of Ashvina, the Vimana was drawn back to the Vijaya Vihara. With this the festival would come

• to an end. THIS IS THE DAY WHEN NOW DASHAHARĀ IS CELEBRATED BY BURNING EFFIGY OF RAVANA .
• This day also signaled that the Varshavas (Bhikkus stay for 4 months at one place during rainy season) was over. The people used to offer the Bhikkus new Cheevars (Bhikkus’ cloak) and other articles before their dispersal.
• One remarkable offering made by the laity, was “Deepdana” i.e. gift of lamps. Bhante Huintsang writes that after this festival, on the 15^th moon daye. no-moon night of Kartik, (now Diwali night) the people offered lamps to the Viharas which were so designed that its flame would not go off in storm and rain.

When I read this claim, it appeared to me that Bhante was making bogus claim. But when I saw “Ghudla” being sold with earthen lamps, I saluted him. Anybody can verify the claim; lit a lamp in the Ghudla, put it under a ceiling fan or shower, the lamp will not go off but will keep burning.

• He further wrote that after celebrating Deepdana Utsava, the Bhikkus would disperse again for preaching the Dhamma. Thus both of these festivals were initiated by Emperor Asoka as purely Buddhist Festivals.

1. Next book available is “Kitab-ul-Hind”[2] written in 1000 CE by Albiruni, an Arab traveller who spent decades in India. He wrote on each & every aspect of the Indians. He does not talk of Dashaharā i.e. burning of Ravana’s effigy but he states that the people celebrate Asoka-utsava i.e. Festival of Emperor Asoka on the 8^th day of Asavina. He does describe “Diwali”. He wrote that the people celebrate Diwali on the Amavasya of Kartik (October). The reason for celebration is that on this day King Bali was released from the captivity of Devas. The people illuminated all homes and paths so that he faced no difficulty in locating his home. He nowhere mentioned its connection with Rama-Ravana.
2. Next are the Mughal kings. Akbar did mention Holi but neither Dashaharā nor Diwali. Jahangir did write that Diwali was the festival of the Vaishya community who indulged in gambling on the night of Diwali.
3. Then came the Europeans. Many and many people wrote on the weird customs and festivals of the Indians. For the first time in 1914, a book was published which stated that Ravana’s effigy is burnt with crackers filled in it. Prior to that I did not find any mention of Dashaharā been celebrated with burning of Ravana’s effigy. Thus the Dashaharā of burning effigy is not older than 1900 CE.

Let us not forget one historical fact that King Harshavardhana was the last Buddhist ruler who was murdered in 650 CE. Bhante Huintsang witnessed Vijayadashami and Deepdanotsva during his reign. In 800-820 CE Sankar did his “Digvijay” and drove Buddhists out of India.[3] With their exodus, the link between these festivals and the Buddhism was snapped. Laity continued celebrating these festivals but gradually they forgot their original link with the Buddhism.

It reminds me the words of Bheesham[4] that the religion of the mighty flourishes even if it is the most immoral. The religion of the weak is crushed under it, howsoever good it may be.

Author – Kuldip Kumar

[1] Record of Buddhistic Kingdoms by Fa-Hien  (J. Legge) Chap XVI and Warts: Hieun Tsang Vol 1, P 122

[2] Brief edition Printed by Book Trust of India as “India – Albiruni” P. 267 (Full version available www.archive.org)

[3] Sankara Digvijaya : Canto 15 (163-174) P.185

[4] Mahabharata (Sabha Parva 69-15)