Diwali in travelogues: There has been Diwali for many centuries, old written records say

While Diwali is mentioned extensively in the Skanda Purana, the Padma Purana and in Harsh’s play Nagananda, all written between the 7^th and 10^th centuries, more modern records of Diwali celebrations in India are also available in travelogues written by foreign travelers.

Their records of the festival’s celebration hold a very important place in the cultural history of Indian festivals, as their reports were based on their personal experiences. Some of these records are found in an extensive research paper by P.K. Gode.

In his research paper Studies in the History of Hindu Festivals – some notes on the History of Divali Festival (Between C.A.D. 50 and 1945), published in the Annals of the Bhandarkar Oriental Research Institute, Vol. 26, No.3 /4 (July-October 1945) pp 21-22, P.K. Gode examined the written records of Diwali as historical evidence (https://daily.jstor.org/a-history-of-diwali/).

This examination by Gode also establishes Diwali as part of the harvest festivals. Gode mentions History of Aryan Festivals (1916) by Rgvedi (known only as that) who describes Diwali as a  ‘seasonal festival celebrated at the end of the month of Ashwin and on the new Moon and four first days of the month of Kartik which ushers in the onset of colder weather’.

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Apart from marking the seasonal change, Diwali was celebrated when the rice-crop harvest ended, giving way to the manuring of the next crop, as well as to celebrate the coronation of Lord Rama from the epic Ramayana and other cultural events, Gode writes.

Diwali References found in Gode‘s Research Paper (1945):

Examining the writings of different travelers, Gode establishes the cultural traditions followed during the festival of Diwali. Gode’s own research and the works of the others he cites, all take in account the different practices of celebrations in different regions of India. The mythology associated with Diwali in the South of India is based on the defeat of the demon Narakasura by Krishna. In the north, it is associated with the return of Ram after 14 years of exile.

Yule and Burnell, early 20^th century – Gode cites the 1903 dictionary of Anglo-Indian words and terms compiled by Henry Yule and A.C. Burnell which lists the word “Dewally” from the accounts of foreign travelers dating back to 1613. The explanation of the word describes Diwali as (1) “an autumnal feast (2) attributed to the celebration of various divinities, as of Lakshmi and of Bhavani, and also (3) in honour of Krishna’s slaying of the demon Narakasur, and the release of 16,000 maidens, his prisoners.”

Margaret Stevenson, early 20^th century  – Another lexicographer Gode lists is Margaret Stevenson who included Diwali as “Jain Festivals and Fasts” in the Encyclopaedia of Religion and Ethics (1912). The Diwali festival is described with its importance to the merchant community of Jains, who prayed exclusively to Lakshmi, the goddess of wealth. Based on her encyclopedia, Gode concludes that (1) Diwali celebrations by the Jains date back to the death of Lord Mahavira 2,400 years ago.

Stevenson’s encyclopedia also lists G.E. Gerini’s record of Diwali as celebrated by the Buddhists in his entry “Siamese Festivals and Fasts”. Gerini describes (1) the Buddhist celebration as “the feast of lamps which is a counterpart of Hindu Diwali or Dipawali.”

Maratha Chronicle, 18^th century – In his research on the festivals, and in his History of Fireworks in India Between 1400 and 1900, Gode refers to a Maratha chronicle, the Peshwayanch Bakhar, which was written during Mahadji Scindia’s time (1727–1794 CE).

The chronicle describes Mahadji Scindia’s celebration of Diwali in Kota (which is now in Rajasthan) with (1) “lacs of lamps are lighted” over (2) four days. The Bakhar includes an anecdote about Scindia describing this festival to Peshwa Savai Madhavarao.

Domingo Paes, 16^th century – In his research, Gode mentions the Portuguese traveler Domingo Paes writing about witnessing the festival of Diwali while visiting the Vijayanagara Empire around 1520 during the reign of King Krishnadevaraya.

Paes’s Chronica dos reis de Bisnaga (Chronicle of the Kings of Vijayanagar) describes (1) the festival being celebrated in October and (2) homes and temples of Vijayanagara being illumined with oil lamps.

Abul Fazl, 16^th century – Referenes to Diwali were also found by Gode in Abul Fazl’s Ain-i-Akbari, written in 1590 which captured life during the reign of Mughal emperor Akbar. Gode notes that (1) Fazl mentions Diwali and compares it to the Muhammadan festival of Shab-i-baraat.

Niccolo De Conti, 15^th century – Gode writes that Niccolo De Conti, a Venetian merchant, traveled through the Vijaynagara Empire in the early 15^th century and witnessed a “Festival of Lights” and a celebration of Mahanavami (during Navratri).

Conti’s description of the annual festival of lights mentions (1) “innumerable number of oil lamps” burning day and night inside temples and on the exteriors of roofs, (2) Groups of family members coming out to watch the festival, (3) people wearing new clothes, (4) the festival being celebrated with singing, dancing and feasting.

Hemchandra, 12^th century – Gode also cites a dictionary written by the 12^th century Jain saint and scholar Hemachandra, Desi-nama-mala (also known as Deshi-Shabda-Sangraho). Hemchandra mentions a festival called “Yaksharatri” mentioned in the Kamasutra (50–400 CE). In this oldest reference found by Gode, Hemchandra compares Yaksharatri to the celebration of Diwali.

Al Biruni, 11^th century – P.K. Gode also cites Al Biruni’s account, listing it as a historical evidence of the celebration of Diwali in north India around the year 1030 CE. Al Biruni was an Iranian scholar who traveled to India with Sultan Mahmud of Ghazni, and wrote Tārīkh al-Hind (History of India). Among many customs and rituals of many festivals, he also mentioned celebration of Diwali.

Al Biruni wrote about (1) Diwali being celebrated on the day of the New Moon in the month of Kartika.

Kannada Inscription, 11^th century – In his research, Gode also refers to records of (1) Diwali being celebrated in the Deccan at Kolhapur in the 11^th century. Gode bases this on a Kannada inscription of 1119 CE written during the reign of Chalukya Tribhuvanmalla which refers to Diwali.

6^th and 7^th century literature – In his research, Gode also mentions the 6^th and 7^th centuries CE Diwali in the Nilamata Purana of Kashmir and Harsha’s play Nagananda.

Diwali References found in Sir William Jones‘ research paper (1799):

References to Diwali are also found in a 1799 paper on The Lunar Year of the Hindus by Sir William Jones, a philologist who wrote about Indo-European languages and Sanskrit.

Jones, then based in Bengal, describes Diwali as (1) a five day festival, including the day after Diwali as the fourth day and Bhai Dooj as the fifth day of Diwali. He describes it as (2)being celebrated in the autumn months of Aswina-Cartica. Jones describes four of the five days as  Bhutachaturdasi Yamaterpanam (2nd day), Lacshmipuja dipanwita (the day of Diwali), Dyuta pratipat Belipuja (4th day also the New Year day for many), and Bhratri dwitiya (5th day or Bhai Dooj).

Jones also writes that the Lacshmipuja dipanwita was(3) a “great festival at night, in honour of Lakshmi”. (4) He also mentions the “illuminations on trees and houses,” referencing the lighting of oil lamps and other lights.

Diwali References found in poet Rajsekhara’s work (9^th century):

References to Diwali are also found in the poet Rajasekhara who mentions Diwali as Dipamalika in his 9th-century Sanskrit treatise Kavyamimamsa. Rajasekhara includes cleaning and decorating of homes as part of the festival. Rajasekhara writes that (1) during the festival, homes are “cleansed of impurities” to “purify the spirit.” He also speaks of (2) homes, streets, and markets adorned with oil lamps at night.