The phrase ‘Hindu mythology’ is a misnomer, invented by muddled or motivated minds. The fact that modern archaelogical tools or anthropological studies are inadequate to reach out to those distant times do not make the characters or events in Hindu ‘History’ just myths. Harappa was a myth till it was discovered early last century. Is it not reality and part of official history today? Western historians often ignored or rejected, to their colonial convenience and Indian culture’s detriment, local legends and folk tales for ‘lack of evidence’. The mode of transfer of Hindu tradition down generations has always been the word of mouth with memory as the medium, not culverts and plaques which were later day innovations, followed till date by our zealous politicians who always have an eye on posterity. But thankfully for Indians the unbroken tradition of festivals and rituals has kept their icons and beliefs alive, unlike several other civilisations that were summarily wiped out by certain marauding faiths.
The rituals and multiple versions of Hindu festivals have often been the target of ridicule for such motivated historians, atheists and of course, other religionists. But those precisely are the sustaining forces of Hinduism and have acted as solid defences against predatory faiths, fake ideologies and the ignorance of the faithful themselves. Hindu rituals are rooted in reality and science though some of them may be impracticable in the current milieu or might have undergone erosion over time owing to lack of proper understanding or perseverance. But it is futile to fault the faith instead of enlightening the practitioners with the rationale behind them. The unbroken, pan-Indian tradition of Deepavali, is in that context, an eloquent assertion of not only the ancientness of Hindu culture but also its current relevance and sweeping presence in every nook and cranny and in every soul of this timeless land, Bharatvarsha.
The history and festivities associated with Deepavali are many but one need not deem them contradictory or mutually exclusive. For instance, let us speak in the rational language of the paragons of the Dravidian movement who have been Hinduism’s consistent bete noires in this part of the country. Anna and Periyar, the Dravidian ‘idols’ were both born in September within a space of two days, but in different years. They are venerated on a single day every year, without regard to the fact that the day represents two events. October 2 is significant not just for Mahatma Gandhi, but also for Lal Bahadur Shastri and Kamaraj. MGR’s death day was also Periyar’s. Several such examples of events falling on a single day can be quoted but it has to happen that way, is it not, as there are only 365 days but too many things happenings every year?
Similarly, in different yugas and times, the day of Deepavali has witnessed several auspicious events and people down the generations have naturally assimilated and added these happenings of every year to their festivities. Therefore, depending on the region, local legend and even calendars, Deepavali does mean different things to the respective peoples of India. But, all versions are historical truths. Also the message and methods are common.
And, so it is that many deem Deepavali as the day on which Rama and Sita returned to Ayodhya after exile. On that dark Amaavasya night, people of that holy town lighted oil lamps for the guidance of the divine couple, a tradition followed till today. One yuga later, it was the turn of Lord Krishna to make Deepavali an auspicious occasion when he destroyed the feared demon-king Narakasura and freed princesses and people alike from his evil clutches. In Kerala, it signifies the day on which King Mahabali rises with the light of knowledge to terra firma from the nether world to where he had been pushed by Vamana’s legendary ‘third step’.
In most parts of northern and western India, the reigning deity of Deepavali is Goddess Lakshmi, the bestower of wealth. In Orissa and Bengal, Kaali rules the day. While in the north, Deepavali is a five-day festival, in much of South India, it is the amavaasya day that is celebrated. Deepavali is the closing of a financial year and the beginning of a new one for many north Indian communities. For the Jains it is the day on which their patron-saint Lord Mahaveera attained moksha. It is significant for the Sikhs too for it was on this day that the foundation was laid for their most revered shrine, the Golden Temple at Amritsar. It was also the day, a few centuries later when one of their revered gurus was released from the prison where he was wrongfully confined by Moghul emperor Jehangir for refusing to convert.
Incidentally, Deepavali is also considered as a good day for gambling, of all things, for this was the day on which Parvati played dice with Siva. That is probably why we have the Muhurrat trading on the stock exchange , the most official gambling den of the present! (More enlightenment on Deepavali will be forthcoming if one bothers to light up his monitor and link up his PC ‘atma’ with the Paramatma up there, whose initials read: www).
Indeed, if traditions and their logic are not transmitted to the younger generations, Deepavali may mean many more things. Already shopping, satellite TV and celluloid have come to dominate the festival over religious rituals. Today’s Deepavalis are ‘brought to you’, in part or full, by commercial sponsors who have replaced the original harbingers, namely Rama, Krishna, Lakshmi etc. And, in a film-crazed State, it could be the day of the release of the latest from a favourite star and hence memorable. So in that same vein, should I sign off by saying that Deepavali is the ‘Super Star or a block-buster’ of all festivals? Whatever the reason, it’s fine so long as the result is hope, joy and prosperity!
Happy Deepavali, readers!
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