Along with diyas and fireworks, the rich history of Amritsar comes alive as Sikh martial bodies or ‘Nihang Singh Jathebandis’ descend upon the city as celebrations for Diwali and ‘Bandi Chhor Divas’ begin.

Bandi Chhor Divas (prisoner release day) is celebrated to mark the historical release of the sixth Sikh guru, Guru Hargobind, from the Mughal prison and 52 kings in the early 17th century.

Baba Budha Ji, the first head Granthi of Darbar Sahib, had started the tradition of lighting earth lamps at Golden Temple to celebrate the return of Guru Hargobind.

Jathedar Balbir Singh, head of the Budha Dal, a martial faction, says it is a centuries-old tradition among Sikhs to gather at Golden Temple on Bandi Chhor Divas. “Budha Dal had started Akhand Path at Gurdwara Mal Akhara Sahib, historically related to Guru Hargobind Sahib Ji. Bhog will be held on Diwali day. We will attend the gathering at Akal Takht on Saturday, where Jathedar Giani Harpreet Singh would read a message for the community,” said Jathedar Balbir Singh.

First references of Diwali celebrations as a community among Sikhs date back to the third master, Guru Amar Das, in the 16th century. However, the biggest chapter was added in the Sikh history and Diwali at Amritsar, when Guru Hargobind Sahib returned from Gwalior Fort, where Mughal Emperor Jahangir had imprisoned him on the pretext that a fine imposed on his father, Guru Arjan, had not been paid by the Sikhs.

According to Sikh history, Guru Hargobind was released from prison on Diwali as he walked out of the Gwalior Fort prison. Since then, he has been hailed as ‘Bandi Chhor’ (one who liberates). As per Sikh history, he also secured the release of 52 kings.

After Guru Gobind Singh passed away in 1708, Sikhs faced the challenge of retaining control of the Golden Temple. Often taking shelter in forests, Sikh factions would gather at the Golden Temple on Diwali every year to hold Sarbat Khalsa to make all important decisions and solve internal and external disputes.

Diwali became an annual invitation for all Sikh factions in any part of the world to reach Amritsar for ‘Sarbat Khalsa.’ At times, Mughal rulers wanted to prevent Sikhs from attending Diwali at Amritsar.

In 1737, Bhai Mani Singh, the administrator of the Golden Temple, promised to pay a big amount to then Governor of Lahore, Zakaria Khan, to allow safe passage and return to Sikhs for Diwali celebrations in Amritsar. Later, Bhai Mani Singh came to know that Zakaria Khan was planning mass execution of Sikhs by making them come to Amritsar. Mani Singh immediately sent out a message to Sikhs not to come to Amritsar. He also failed to pay the promised amount to Zakaria Khan as the money was to be arranged from the offerings by Sikhs on Diwali. Zakaria Khan got Mani Singh executed at Lahore for failing to pay the promised amount.

On the occasion of Diwali in 1761, a decision to attack Lahore was taken at a ‘Sarbat Khalsa’ gathering. In a battle, the Sikh warriors killed Ubaid Khan, the then Afghan Governor of Lahore, and Jassa Singh Ahluwalia was declared ‘Sultan-ul-Quam.’

The festivity of Diwali returned to Golden Temple and the city as soon as Sikh misls started controlling Amritsar in the last quarter of the 18th century, and later Maharaja Ranjit Singh ruled Punjab.

During British rule, the British officers would also especially come to see the Diwali celebrations at the Golden Temple.

Keeping the tradition alive, martial bodies and common Sikhs come to the Golden Temple every Diwali, where the sitting Akal Takht Jathedar reads out a message for the community. Martial bodies also display their martial skills a day after Diwali in Amritsar.

“We will start ‘Mohala’ (march of martial bodies) from Buraj Akali Baba Phula Singh, and it would pass through different parts of the city to reach Railway Ground B-block where Nihangs will display their martial skills on Sunday. The festivity of Diwali at Amritsar is also a tribute to those Sikhs who were not even allowed to enter the city in the 18th century. It is a long and rich history. It is a symbol of victory of Khalsa,” said Balbir Singh.

The Shiromani Gurudwara Parbandhak Committee (SGPC) also makes special arrangements for lighting and fireworks on this occasion.

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Day 1: Ghatasthapana

Ghaṭasthāpanā (घटस्थापना “sowing Jamara”) marks the beginning of Dashain Festival. It means placing a kalasha or a pot, which symbolizes goddess Durga. Ghaṭasthāpanā falls on the first day of the festival. On this day, the Kalash is filled with holy water and is then sewn with barley seeds. Then the Kalash is put in the center of a rectangular sand block. The remaining bed of sand is also seeded with grains. The priest then starts the puja by asking Durga to bless the vessel with her presence. This ritual is performed at a certain auspicious time which the astrologers determine. The goddess is believed to reside in the vessel during Navaratri.

The room where all this is done is known as the Dashain Ghar. Traditionally, outsiders are not allowed to enter it. A family member worships the Kalash twice every day, once in the morning and then in the evening. The Kalash is kept away from direct sunlight, and holy water is offered to it every day so that by the tenth day of the festival, the seed will have grown to five or six inches long of yellow grass. This sacred grass is known as jamara. These rituals continue until the seventh day, and khokana village is celebrated Jatra

Day 7: Phulpati Sapta

Phulpati is a major celebration occurring on the seventh day of Dashain.

Traditionally, on this day, the royal Kalash, banana stalks, jamara, and sugar cane tied with red cloth are brought by Magars from Gorkha, a three-day walk, about 169 kilometers (105 mi) away from the Kathmandu Valley. Hundreds of government officials gather together in the Tundikhel grounds in conventional formal dress to witness the event. Then there is a majestic display of the Nepalese Army and a celebratory firing of weapons that continues for ten to fifteen minutes honoring Phulpati. The Phulpati is taken to the Hanuman Dhoka Royal Palace when the occasion ends in Tundikhel, where a parade is held. The king used to observe the ceremony in Tundikhel while the Phulpati parade was headed towards the Hanuman Dhoka royal palace.

Since 2008, when the royal family was overthrown, the two-century-old tradition is changed so that the holy offering of Phulpati goes to the residence of the President. The President has taken over the king’s social and religious roles after the end of the monarchy.

Day 8: Maha Asthami

The eighth day is called Maha Asthami. This is the day when the most fierce of Goddess Durga’s manifestations, the bloodthirsty Kali, is appeased through the sacrifice of buffaloes, goats, hens, and ducks in temples throughout the nation. Blood, symbolic of its fertility, is offered to the Goddesses. Appropriately enough, the night of this day is called Kal Ratri (Black Night). It is also the norm for buffaloes to be sacrificed in the courtyards of all the land revenue offices in the country on this day. The old palace in Basantapur Hanuman Dhoka is active throughout the night, with worships and sacrifices in almost every courtyard. On the midnight of the very day, the Dashain Ghar, 54 buffaloes, and 54 goats are sacrificed in observance of the rites. After offering the blood, the meat is taken home and cooked as “prasad,” or food blessed by divinity. This food is offered in tiny leaf plates to the household gods, then distributed amongst the family. Eating this food is thought to be auspicious. While the puja is being carried out, great feasts are held in the homes of common people. On this day Newar community has an event called “Khadga Puja,” where they do puja of their weapons. We wear tika and jamara with elders.

Day 9: Navami

The ninth day of the Dashain Festival is called Mahanavami, “the great ninth day.” This is the last day of Navaratri. Ceremonies and rituals reach a peak on this day. On this day, official military ritual sacrifices are held in the Kot courtyard in one of the Hanuman Dhoka royal palaces. On this occasion, the state offers the sacrifices of buffaloes under the gunfire salutes. This day is also known as the demon-hunting day because members of the defeated demon army try to save themselves by hiding in the bodies of animals and fowls.

On Mahanavami, Durga, the mother goddess Devi, is worshipped as it is believed that all the things that help us make a living should be kept happy. Artisans, craftsmen, traders, and mechanics worship and offer animal and fowl blood to their tools, equipment, and vehicles. Moreover, since it is believed that worshipping the vehicles on this day avoids accidents for the year, all the vehicles from bikes, cars, to trucks are worshipped on this day.

The Taleju Temple gates are opened to the general public on only this day of the year. Thousands of devotees go and pay respect to the goddess this day. The temple is filled with devotees all day long.

Day 10: Vijaya Dashami

The tenth day of the festival is the ‘Vijayadashami.’ On this day, a mixture of rice, yogurt, and vermilion is prepared. This preparation is known as “tika.” Often Dashain tika time is different every year. Elders put this tika and jamara, which is sown in the Ghatasthapana, on the forehead of younger relatives to bless them with abundance in the upcoming years. The red also symbolizes the blood that ties the family together. Elders give “Dakshina,” or a small amount of money, to younger relatives at this time along with the blessings. This continues to be observed for five days till the full moon, during which period families and relatives visit each other to exchange gifts and greetings. This ritual of taking tika from all the elder relatives (even the distant relatives) greatly helps renew the community ties. This is one reason why the festival is celebrated with so much vigor and enthusiasm.

Day 15: Kojagrat Purnima

The festival’s last day, which lies on the full moon day, is called ‘Kojagrat’ Purnima. The literal meaning of Kojagrat is ‘who is awake.’ On this day, Goddess Laxmi, who is believed to be the goddess of wealth, is worshipped as it is believed that Goddess Laxmi descends on earth and showers whoever is awake all night with wealth and prosperity. People enjoy the night by playing cards and much more.

Animal sacrifices are often the norm during this time, as the festival commemorates the bloody battles between the “divine” and “demonic” powers. The proponents of animal sacrifice interpret that this sacrificial act as the symbolic sacrifice of our animal qualities, but those opposed to animal sacrifice stress that the sacrificial act is nothing but an excuse to fulfill the appetite for food/meat.

The Malshree dhun is incorporated into mainstream Nepalese music as the music of Dashain. It is the tune that announces the Dashain has arrived. Malashree hoon is one of the oldest surviving devotional music of Newa art form, originating in the 17th century. In due time and the fact that Dashain happens to be celebrated not just by Newars but by all Nepalese, this dhoon caught up and now is part of the national culture and played during Dashain Festival.

As Dashain approaches, kite flying becomes more and more common. Riding kites has been a very important part of celebrating Dashain in the country, as it is considered to be one way of reminding God not to send rain anymore. During the festival, people of all ages fly kites from their roofs. Colorful kites and voices shouting out ‘changā chet’ (this phrase is usually used when one cuts the other person’s kite string) fill the days during the festival.

Playing cards is another way of celebrating Dashain Festival. While children are busy flying kites during Dashain, the older family members pass their time by getting together and playing cards with each other for money and fun.

Buying and wearing new clothes is an important part of the festival. As many people living in the villages are below the poverty line, it is often the case that new clothes come only with Dashain. Almost all the shops have festival offers and discounts. This makes shopping more attractive. Clothes have the highest sales during the festival.

Bamboo swings are constructed in many parts of the country as a way of celebration. Dashain swings are called ‘ping’ in Nepali. They present the best of local culture, tradition, community spirit, and fun. Community members construct these swings with traditional methods, using ropes made from tough grass, bamboo sticks, wood, etc. The swings are normally constructed a week before Ghatasthapana and dismantled only after the festival of Tihar, which comes after the Dashain Festival. The height of some swings exceeds twenty feet. People of all ages enjoy the swings. They are especially famous with children.

Fairs and celebrations are organized during the festival. Usually, small fairs are organized in the villages with Ferris wheels for children and other entertainment for the adults. However, in the city, commercial fairs and celebrations are usually organized.

Thousands of animals, including buffalo, ducks, and rams, are slaughtered in Dashain Festival every year. It has been considered an important ritual since it is believed that such sacrifices appease the goddesses. Almost all the temples, especially the Durga and Kali temples, are offered with thousands of sacrifices. Ashtami and Navami are the days when the sacrifices reach a peak. While thousands of animals are sacrificed to appease the goddesses, people also slaughter animals for feasts. Since many feasts and gatherings are organized throughout the fifteen days of the festival, the demand for meat goes up considerably. To meet the demand, the slaughtering of animals becomes considerably high and necessary.

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Navaratri, the nine-day autumn festival, is a celebration of women’s empowerment. Although the festival is celebrated across the length and breadth of India, the long-standing tradition of ‘Golu’ marks the celebrations here in the southern states.

Golu (or Kolu) in Tamil refers to the display and decoration of dolls and figurines of human beings and idols of gods and goddesses during Navaratri. It is popular in Tamil Nadu and in Karnataka and the two Telugu states, where it is known as Gombe Habba (Kannada) and Bomma Koluvu (Telugu).

As per the tradition, the dolls and figurines are placed on steps that stand for human beings’ spiritual progression. The term ‘Kolu’ comes from the Tamil words’ Kolu veetriruthal,’ which means the presence of kings and queens in the court. The term extends to describe the presence of gods and goddesses surrounded by their devotees and saints.

Nine days of spiritual fervor

Purattasi Navaratri or Sharadha Navaratri represents the nine-day battle of Goddess Shakti with the demon king Mahishasura. The festival ends on Vijayadasami, the 10th day, with the victory of the goddess over the demon king. Moreover, with the victory of the goddess, the nine-day festivities become the celebration of women across all age groups and their empowerment.

The festival is celebrated during the autumn season, during the months of either September or October. It is believed that Yama is at his peak during this time, right after Mahalayapaksham, and can spell disasters. Hence, the Navaratri Golu festival stresses positivity or positive energy during these days.

The decoration

The dolls are arranged on an odd number of steps, and the bottom-most tier of the arrangement displays the figurines of human beings. Dolls of the Chettiyar couple trading sugar and pulses depict human activities, and they are flanked by the settings of village or city life, and a marriage scene, on the same step. The presence of the Chettiyar, the traders’ community, dolls symbolizes the significance of trade.

Dolls of saints and sages revered in the Hindu religion occupy the above few steps, while gods and goddesses occupy the topmost of the steps. The Kalash or kalasam is kept in the middle as it denotes devotion, which is considered the center point.

The tradition could date back to hundreds of years, even though historians say there is no exact documentation or evidence that shows when it began. However, the tradition may be related to the centuries-old tradition where an idol of Goddess Saraswati is taken on a procession from Padmanabhapuram to Thiruvananthapuram during Navaratri.

Traditionally, the marapachi dolls or the dolls made from wood varieties like sandalwood or redwood in male and female forms adorn the display. The wood contains a medicinal value, and marapachi dolls have been common wedding gifts to newly-wed couples. However, the concept has now changed with dolls of all kinds making it to the display.

The different Golu themes also lend an interesting and insightful spin to the tradition. From epics like the Ramayana and the Mahabharata to the ten incarnations of Lord Vishnu, the themes have immense scope for creativity and innovation.

And now even Spiderman and Rajinikanth’s Kabali and Pettai find a place among the traditional tales of Koorma avataram of Vishnu or Sundarakandam from Ramayana. At times, even political assassinations make their way to the display.

Visit Golu for more information. Also, have a look at our various monthly issues.