There is something interesting happening to the way we describe Hindu festivals. Holi has become the festival of colours. Diwali has become the festival of lights. Navratri has become a celebration of dance, music and feminine energy. These descriptions are not necessarily wrong. Holi does involve colours, Diwali involves lamps and lights, and Navratri is celebrated through music and dance in many parts of India.
But are these descriptions enough?
Somewhere along the way, the religious and philosophical foundations of these festivals have increasingly taken a back seat to their outward celebrations. What were once deeply rooted religious observances are frequently introduced to the world through their most visible cultural expressions.
I have no objection to people enjoying colours during Holi, lighting diyas during Diwali or dancing Garba during Navratri. These are beautiful expressions of our cultural traditions. What concerns me is when the expressions become the entire identity of the festival, while the religious traditions that give them meaning are barely mentioned.
And perhaps Diwali is one of the clearest examples of this.
Diwali is not simply a festival during which people decorate their homes, exchange sweets, purchase new clothes and illuminate their surroundings. It is one of the most significant festivals in Hindu religious life, with a rich collection of stories, rituals, deities and philosophical meanings.
Diwali is a Hindu festival. We should not feel uncomfortable saying so.
When a Religious Festival Becomes Just a Cultural Celebration
Imagine introducing Christmas as a festival of decorated trees, gifts, family dinners and beautiful music, without mentioning the birth of Jesus Christ.
Or imagine describing Easter exclusively through chocolate eggs and Easter bunnies.
The descriptions would capture some of the familiar cultural expressions, but they would leave out the religious foundations of these celebrations.
The same distinction applies to Diwali.
Calling it the festival of lights is perfectly understandable. However, the lights are not the entirety of the festival. They have religious, cultural and philosophical significance within Hindu traditions.
The lighting of a diya is not merely an aesthetic activity. It can represent the removal of darkness, the awakening of knowledge, auspiciousness and the triumph of dharma.
Worshipping Goddess Lakshmi is not simply a way of wishing for financial prosperity. It is an act of devotion towards the Divine Mother, who represents prosperity, abundance, auspiciousness and well-being.
Remembering Shri Rama's return to Ayodhya is not merely recalling an interesting mythological story. It is remembering an important episode from the Ramayana and celebrating the return of a king whose life represents ideals of dharma in Hindu tradition.
When these meanings disappear from our descriptions, we are left with the outward celebration but lose sight of the religious context.
There is nothing wrong with making Hindu festivals accessible to people from different backgrounds. But accessibility should not come at the cost of religious identity.
Diwali Is Not Based on Just One Story
One reason Diwali is sometimes misunderstood is that people assume it has one universally accepted origin story.
In reality, Hindu traditions associate Deepavali with several religious narratives and regional observances.
These traditions are not mutually exclusive. They represent the diversity of Hindu religious life.
1. The Return of Shri Rama to Ayodhya
One of the most widely recognised associations of Diwali is the return of Shri Rama, Mata Sita and Lakshmana to Ayodhya after fourteen years of exile and the defeat of Ravana.
According to the Ramayana tradition, the people of Ayodhya welcomed their beloved prince by illuminating the city with rows of oil lamps.
The lighting of diyas during Diwali is popularly associated with this homecoming.
But the significance goes beyond the physical return of Rama.
The Ramayana is one of Hinduism's foundational sacred narratives. Shri Rama represents the ideal of righteous conduct, commitment to dharma, responsibility and devotion to truth.
His return to Ayodhya symbolises the restoration of order after a period of adversity.
For many Hindus, Diwali is therefore an occasion to remember the victory of dharma and the return of righteousness.
Reducing this entire tradition to the statement that Diwali is a festival of lights overlooks the religious narrative behind the celebration.
2. Shri Krishna and the Defeat of Narakasura
In several Hindu traditions, Naraka Chaturdashi, observed on the day before the main Diwali celebration in many regions, commemorates Shri Krishna's victory over the demon Narakasura.
Narakasura is described in Hindu Puranic traditions as a tyrannical ruler whose actions brought suffering to others.
His defeat by Krishna, with Satyabhama playing an important role in the narrative, represents the destruction of oppressive forces and the restoration of righteousness.
This association is particularly significant in parts of western and southern India.
The celebration of Naraka Chaturdashi reminds devotees that the victory of good over evil is not simply a decorative theme. It is deeply embedded in Hindu religious storytelling.
3. Goddess Lakshmi and the Worship of Prosperity
For many Hindu households, Lakshmi Puja is the spiritual centrepiece of Diwali.
Goddess Lakshmi represents prosperity, abundance, auspiciousness and well-being. Her worship is an expression of gratitude and devotion, accompanied by prayers for the welfare of the household.
The association between Lakshmi and Diwali is particularly prominent during Amavasya, the new moon night of the main festival.
The darkness of the night and the illumination of homes with lamps create a powerful setting for worship.
However, Lakshmi should not be reduced to a symbol of money or material wealth.
In Hindu thought, prosperity can be understood more broadly, encompassing good fortune, nourishment, harmony, generosity and the conditions necessary for a meaningful life.
The worship of Lakshmi reminds us that prosperity itself can be approached with gratitude, responsibility and reverence.
4. Kali Puja and the Divine Mother
In Bengal and several other eastern Indian communities, the new moon night of Diwali is particularly associated with Kali Puja.
Goddess Kali represents the fierce and transformative dimension of the Divine Mother. She is associated with the destruction of ignorance, the dissolution of destructive forces and the deeper spiritual realities of time and existence.
While many households in other parts of India worship Goddess Lakshmi on this night, Kali Puja occupies a central place in the religious life of many Bengali Hindus.
This is an important reminder that Hinduism cannot be understood through one regional celebration alone.
Diwali has different expressions across India, and those expressions deserve recognition.
5. Govardhan Puja and the Worship of Krishna
The day following the main Diwali observance is associated with Govardhan Puja in many Hindu traditions.
The celebration commemorates Shri Krishna lifting Govardhan Hill to protect the people of Vrindavan from torrential rains sent by Indra.
The episode is significant because it highlights Krishna's protection of his devotees and the importance of gratitude towards nature and the sources of nourishment that sustain life.
Govardhan Puja also includes the Annakut tradition, in which devotees prepare and offer a variety of food preparations to the Divine.
Once again, we see that the Diwali period is not merely about lighting lamps. It is a sequence of religious observances connected with different aspects of Hindu spiritual life.
6. Dhanteras and the Beginning of the Festive Period
The Diwali celebrations begin before the main night of Lakshmi Puja.
Dhanteras is associated with the worship of wealth, health and auspiciousness. In Hindu traditions, it is particularly associated with Bhagwan Dhanvantari, regarded as the divine physician and associated with Ayurveda.
The observance also includes traditions of purchasing precious metals, utensils and other items considered auspicious.
In parts of Maharashtra and other regions, Govatsa Dwadashi is observed as a separate occasion honouring the cow and expressing gratitude for its nurturing role.
These observances demonstrate how the Diwali period encompasses different dimensions of Hindu life, including health, prosperity, devotion, gratitude and family well-being.
The five-day sequence is not identical everywhere, but its religious richness is worth understanding.
One Festival, Different Hindu Traditions Across India
One of the most beautiful aspects of Diwali is that Hindu communities across India do not necessarily celebrate it in exactly the same way.
The deities worshipped, the stories remembered and the rituals performed can vary considerably between regions.
This diversity is not a contradiction. It is an expression of the many traditions that exist within Hinduism.
North India: The Return of Shri Rama
In much of North India, Diwali is particularly associated with the return of Shri Rama, Mata Sita and Lakshmana to Ayodhya after fourteen years of exile and the defeat of Ravana.
The people of Ayodhya are traditionally said to have illuminated the city with rows of oil lamps to welcome them home.
Lakshmi Puja is also an important part of the celebration, but the homecoming of Shri Rama remains a prominent religious narrative associated with the festival.
For many devotees, Diwali represents the return of dharma, the restoration of righteousness and the homecoming of the Divine King.
Eastern India: Goddess Kali and Kali Puja
In West Bengal and parts of eastern India, including Assam, Odisha and Tripura, the new-moon night of Diwali is particularly associated with the worship of Goddess Kali.
Known as Kali Puja or Shyama Puja, this observance honours the fierce and protective manifestation of the Divine Mother.
Unlike regions where Lakshmi Puja is the principal worship on this night, Kali Puja occupies a central place in the religious lives of many Bengali Hindus.
This is a beautiful example of the diversity within Hindu Shakta traditions.
The Divine Mother is worshipped in her different manifestations, and the significance of Diwali is expressed through devotion to Kali.
Western and Central India: Goddess Lakshmi and Lord Ganesha
In Maharashtra, Gujarat and several other western and central Indian communities, Lakshmi Puja is a major part of Diwali celebrations.
Goddess Lakshmi is worshipped for prosperity and auspiciousness, while Lord Ganesha is invoked for wisdom, the removal of obstacles and the successful beginning of new ventures.
In Gujarat, Chopda Puja, the worship of new account books, is an important tradition among business communities. The following day marks the Gujarati New Year, known as Bestu Varas.
In Maharashtra, the celebrations include traditions such as Vasu Baras, Naraka Chaturdashi, Lakshmi Puja, Bali Pratipada and Bhau Beej.
These traditions demonstrate how Diwali combines devotion, household worship, commerce and family customs.
Southern India: Shri Krishna's Victory over Narakasura
In much of South India, particularly Tamil Nadu, Karnataka, Andhra Pradesh and Telangana, Deepavali is strongly associated with Shri Krishna's victory over Narakasura.
Naraka Chaturdashi is especially significant, and celebrations traditionally begin before sunrise.
Families perform an auspicious oil bath, known in some traditions as Abhyanga Snanam or Ganga Snanam, wear new clothes, prepare traditional sweets and savouries, light lamps and visit temples.
In Tamil Nadu, Deepavali celebrations often place particular emphasis on the early morning rituals, including the preparation and consumption of Deepavali marundhu, a traditional herbal preparation.
In Karnataka, Bali Padyami, associated with King Mahabali, is also an important part of the wider festive period.
Thus, while the return of Shri Rama is a prominent narrative in North India, the victory of Shri Krishna over Narakasura gives Deepavali much of its religious significance in South India.
One Festival, Many Expressions
These regional traditions should not be treated as exclusive boundaries.
Lakshmi Puja is not absent from North or South India, and the Ramayana is not irrelevant to eastern or western India. Similarly, the worship of Kali is not limited to Bengal, nor is Krishna's Narakasura narrative restricted to the South.
These are prominent regional emphases rather than rigid divisions.
Whether it is the homecoming of Shri Rama in the North, the worship of Goddess Kali in the East, devotion to Lakshmi and Ganesha in the West, or the celebration of Shri Krishna's victory over Narakasura in the South, the religious traditions of Diwali are deeply woven into the diverse fabric of Hinduism.
One festival, many narratives, many forms of worship, but a shared Hindu civilisational heritage.
What About Jains, Sikhs and Buddhists? Is Diwali Exclusively Hindu?
This is probably the most frequently raised objection when someone identifies Diwali as a Hindu festival.
The argument usually goes something like this: Jains celebrate Diwali, Sikhs celebrate Diwali, and Buddhists celebrate Diwali. Therefore, it cannot be called a Hindu festival.
But this conclusion does not necessarily follow.
Different religious communities can observe the same date or festive period while attaching different religious meanings to it.
Recognising their traditions does not require us to erase the Hindu identity of Deepavali.
The Jain Observance: Mahavira's Nirvana
For Jains, Diwali commemorates the attainment of nirvana by Bhagwan Mahavira, the twenty-fourth Tirthankara.
According to Jain tradition, Mahavira attained liberation at Pavapuri during the Kartika period. His passing is remembered as an important spiritual event in Jain history.
Jain accounts also associate the lighting of lamps with the illumination of the night following Mahavira's liberation. The light of his physical presence had departed, but the light of his teachings continued.
This is a distinct Jain religious interpretation, and it deserves to be respected in its own right.
It is worth noting that Jain literature also contains early references to Dipalikā, demonstrating that the history of the observance is more complex than a simple story of one religion borrowing from another.
The Sikh Observance: Bandi Chhor Divas
Sikhs commemorate Bandi Chhor Divas, associated with the release of Guru Hargobind Sahib Ji from imprisonment at Gwalior Fort.
According to Sikh tradition, Guru Hargobind Sahib Ji secured the release of 52 imprisoned rulers along with his own.
He subsequently returned to Amritsar around the Diwali period, and the occasion became significant in Sikh religious memory.
Bandi Chhor Divas celebrates liberation, courage, compassion and the refusal to accept freedom while others remain imprisoned.
It is a distinct and meaningful Sikh observance.
However, the fact that Sikhs commemorate Bandi Chhor Divas during the Diwali period does not mean that Hindu Diwali ceases to be Hindu.
The two observances can coexist.
The Buddhist Observance: Different Regional Associations
The Buddhist association with Diwali requires a little more nuance.
Diwali is not a universal Buddhist religious festival. However, some Buddhist communities, particularly among the Newar Buddhists of Nepal, participate in the wider festival period and its associated traditions.
Some accounts also associate the occasion with Emperor Ashoka's conversion to Buddhism.
It is important not to present this as a universally accepted Buddhist account or as a standard observance across Buddhist traditions.
Buddhist communities have their own calendars, festivals and religious practices, and their relationship with Diwali varies by region.
Does the Participation of Other Religions Erase Hindu Identity?
Absolutely not.
Consider the distinction between a festival's religious identity and the communities that participate in its celebrations.
People belonging to different religions can participate in Christmas celebrations without making Christmas any less Christian. Similarly, people from different religious backgrounds can join Diwali festivities without making its Hindu religious identity any less legitimate.
There is a difference between sharing a celebration and sharing the same religious theology.
We should recognise the Jain significance of Mahavira's Nirvana, the Sikh significance of Bandi Chhor Divas and the regional Buddhist traditions associated with the period.
But we should equally recognise that Deepavali has extensive Hindu religious foundations, documented in Hindu textual traditions and expressed through generations of Hindu worship and observance.
The objective should not be to establish ownership over every lamp lit during this period.
It should be to recognise the different traditions honestly.
Why Does Identifying Diwali as Hindu Matter?
Some might wonder why this distinction matters at all.
Why not simply celebrate together? Why insist on identifying the religious origins of a festival?
Because religious identity is not something that should have to disappear to make cultural celebrations more inclusive.
For generations, Hindu families have celebrated Diwali through pujas, prayers, sacred stories, temple visits, family traditions and regional customs.
Children have grown up hearing stories of Shri Rama, Krishna, Lakshmi, Kali and other deities associated with the festival.
They have learnt why their families light lamps, why they perform Lakshmi Puja, why Govardhan is worshipped and why different days of the festival have different meanings.
These traditions are not insignificant details.
They are the religious heritage through which the festival has been transmitted across generations.
If we teach children that Diwali is only about lights, sweets, gifts and fireworks, what happens to the stories and traditions that have given the festival its spiritual identity?
A child should be able to understand that Diwali is a Hindu festival, learn about its religious significance and appreciate that people belonging to other faiths also have their own observances during this period.
There is no contradiction in doing so.
Inclusivity Should Not Mean Religious Erasure
I believe there is a difference between being inclusive and becoming uncomfortable with one's own religious identity.
Inclusivity means welcoming people, respecting their beliefs and recognising the different ways in which communities celebrate.
It does not mean removing religious references from every celebration.
It does not mean replacing the worship of Goddess Lakshmi with a generic message about prosperity.
It does not mean avoiding references to Shri Rama because someone might not follow the Ramayana.
It does not mean reducing Navratri to Garba, Holi to colours or Diwali to decorative lights.
These celebrations have cultural dimensions, but they also have religious foundations.
We can share our celebrations without concealing where they come from.
We can invite friends from other faiths to our homes during Diwali, exchange sweets, light diyas together and enjoy the festivities. We can appreciate their traditions as well.
But we should not have to pretend that the festival has no particular religious identity.
Respecting other religions does not require us to dilute our own.
Reclaiming the Hindu Identity of Diwali
I am not arguing that Diwali should be celebrated exclusively by Hindus.
I am not suggesting that Jains, Sikhs or Buddhists should stop observing their own religious occasions during this period.
And I am certainly not suggesting that people from other backgrounds should be excluded from the festivities.
What I am saying is much simpler.
We should be able to call Diwali a Hindu festival without feeling the need to qualify, dilute or apologise for that identity.
Its Hindu religious foundations are substantial. Its stories are rooted in Hindu sacred literature and traditions. Its deities, rituals, prayers and regional observances have shaped how millions of Hindus understand and celebrate it.
Other religious communities have their own meaningful associations with this period. Recognising those associations does not diminish the Hindu significance of Deepavali.
In fact, acknowledging these differences makes the conversation more meaningful.
We do not need to turn every religious festival into a generic cultural celebration to make it inclusive.
Diwali can be a time of happiness, family gatherings, generosity, sweets, beautiful decorations and illuminated homes. But it can also be a time for remembering Shri Rama, worshipping Goddess Lakshmi, celebrating Shri Krishna's victory, honouring the Divine Mother and reflecting on the deeper principles of dharma.
Let us teach our children the stories behind the celebrations.
Let us understand the significance of our rituals.
Let us preserve our regional traditions.
And let us stop treating the religious identity of Hindu festivals as something that needs to be hidden behind more universally acceptable descriptions.
The lights are beautiful. The celebrations are beautiful. The cultural traditions are beautiful.
But let us not forget what we are celebrating.
Diwali is a Hindu festival. It can be shared, appreciated and celebrated by people of different faiths without losing its Hindu identity.
Inclusivity does not require erasure. Coexistence does not require dilution.
And there is absolutely nothing wrong with being unapologetically Hindu about Diwali.
References and Further Reading
- What is Diwali? – The Open University – An overview of Diwali's history and different religious interpretations.
- A History of Diwali – JSTOR Daily – Historical references and the development of Diwali observances.
- About Diwali – Princeton University – Hindu narratives and the significance of Diwali across different communities.
- Diwali – Ministry of Tourism, Government of India – An overview of the festival and its regional observances.
- Sri Guru Hargobind Sahib Ji – SGPC – Sikh historical tradition concerning Bandi Chhor Divas.
- Diwali – Melbourne Shwetambar Jain Sangh – Jain religious significance and the Mahavira Nirvana tradition.
Historical note: The precise development of Diwali cannot be reduced to one origin story. Early Hindu textual references, Jain literary traditions and the evolution of regional observances all form part of its complex history. It is more accurate to acknowledge this complexity than to claim that every community simply borrowed its celebration from another.