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Vijayadashami
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| Vijayadashami | |
|---|---|
 Vijayadashami reveres Durga's and Rama's victory over evil depending on the region.[1] | |
| Also called | Dasara, Dashāhra, Dashain, Dassahra |
| Observed by | Hindus |
| Type | Religious, Cultural |
| Significance | Celebrates the victory of good over evil |
| Celebrations | Marks the end of Durga Puja and Navaratri |
| Observances | |
| Date | Ashvin Shukla Dashami |
| 2025 date | 2 October[2] |
| Explanatory note on Hindu festival dates | |
|---|---|
The Hindu calendar is lunisolar but most festival dates are specified using the lunar portion of the calendar. A lunar day is uniquely identified by three calendar elements: māsa (lunar month), pakṣa (lunar fortnight) and tithi (lunar day).
Furthermore, when specifying the masa, one of two traditions are applicable, viz. amānta / pūrṇimānta. If a festival falls in the waning phase of the moon, these two traditions identify the same lunar day as falling in two different (but successive) masa. A lunar year is shorter than a solar year by about eleven days. As a result, most Hindu festivals occur on different days in successive years on the Gregorian calendar. | |
| Part of a series on |
| Hinduism |
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Vijayadashami (Sanskrit: विजयदशमी, romanized: Vijayadaśamī), more commonly known as Dasara, or Dassahra,[a] and also known as Dashāhra or Dashain in Bhojpuri, Maithili and Nepali, is a major Hindu festival celebrated every year at the end of Durga Puja and Navaratri. It is observed on the tenth day of the waxing moon (Shukla Paksha) in the month of Ashvin, the seventh in the Hindu lunisolar calendar, and falls in the Gregorian calendar months of September and October.[6][7][8]
Vijayadashami is observed for different reasons and celebrated differently in various parts of India and Nepal.[1][9][10] In the southern, eastern, northeastern, and some northern states of India, Vijayadashami marks the end of Durga Puja, commemorating goddess Durga's victory against Mahishasura to restore and protect dharma.[10][11][12] In the northern, central, and western states, it marks the end of Ramlila and commemorates the deity Rama's victory over Ravana.[13] Alternatively, it marks a reverence for one of the aspects of Durga.[1][7][14]
Vijayadashami celebrations include processions to a river or ocean front that involve carrying clay statues of Durga,[15] Lakshmi, Saraswati, Ganesha, and Kartikeya, accompanied by music and chants, after which the images are immersed in the water for dissolution and farewell. In other places, towering effigies of Ravana, symbolising evil, are burnt with fireworks, marking evil's destruction. The festival also marks the start of preparations for Deepavali, the important festival of lights, which is celebrated twenty days after Vijayadashami.[16][17][1]
Etymology
[edit]Vijayādaśamī (विजयादशमी) is a compound of the two words vijaya (विजय, 'victory')[18] and daśamī (दशमी, 'tenth day'),[19] connoting the festival on the tenth day celebrating the victory of good over evil.[1][9][20] The same Hindu festival-related term, however, takes different forms in different regions of India and Nepal, as well as among Hindu minorities found elsewhere.[21]
The word dussehra is the British English spelling of the tadbhava Dassehrā. It is derived daśaharā (दशहरा), which is a Sanskrit compound word composed of daśama (दशम, 'tenth') and ahar (अहर्, 'day').[22][23][24]
Epic literature
[edit]The celebration of this festival is founded in the epic Ramayana. It marks the day Rama is regarded to have slain the rakshasa king Ravana, who had abducted Rama's wife, Sita.[25] Ravana kidnaps Sita and takes her to his kingdom in Lanka (identified with present day Sri Lanka). Rama asks Ravana to release her, but Ravana refuses; the situation escalates and leads to war. Prior to this, Ravana performed severe penance for ten thousand years and received a boon from the creator-god Brahma that he could henceforth not be killed by gods, demons, or spirits. However, Rama (a human incarnation of Vishnu) defeats and kills him, thus circumventing the boon given by Brahma.[26] A battle takes place between Rama and Ravana, in which Rama kills Ravana and ends his evil rule. As a result, dharma was established on Earth because of Rama's victory over Ravana.[27] The festival commemorates the victory of good over evil.[28]
In the Mahabharata, Vijayadashami also marks the day that the Pandava warrior Arjuna defeats the Kauravas.[29] The epic tells the story of the Pandava brothers who are known to have spent their thirteenth year of exile under concealed identity in Matsya, the kingdom of Virata. Before going to Virata, they are known to have hung their celestial weapons in a shami tree for safekeeping for a year.[30] It was during this time that Kauravas decided to attack the kingdom in which Arjuna retrieved the weapons from the Shami tree and defeated the entire Kaurava army.[31][29]
Regional variations
[edit]Northern India
[edit]
In most of Northern India, Vijayadashami is celebrated in honour of Lord Rama. In many places, the Ramlila, a dramatic performance on story of Rama is enacted over the 9 days leading up to the festival. The performance is inspired from the Ramcharitmanas, a Hindu text written by Tulsidas.[32] Effigies of the demons Ravana, Kumbhakarna and Meghnath are also created and burnt on bonfires in the evening.[14] In other cities, such as Varanasi, the entire story is freely acted out by performance-artists before the public every evening for a month.[24]
The performance arts tradition during the Dussehra festival was inscribed by UNESCO (United Nations Educational, Scientific and Cultural Organization) as one of the "Intangible Cultural Heritage of Humanity" in 2008.[33] It is celebrated across Northern India for Dussehra, but particularly in historically important Hindu cities of Ayodhya, Varanasi, Vrindavan, Almora, Satna and Madhubani.[33] The festival and dramatic enactment of the virtues versus vices filled story is organised by communities in hundreds of small villages and towns, attracting a mix of audiences from different social, gender and economic backgrounds. In many parts of India, the audience and villagers join in and participate spontaneously, helping the artists, others helping with stage setup, make-up, effigies, and lights.[33] These arts come to a close on the night of Dussehra, when the victory of Rama is celebrated by burning the effigies of the evil Ravana and his allies.[21]
Himachal Pradesh
[edit]Kullu Dussehra is celebrated in the Kullu valley of Himachal Pradesh and is regionally notable for its large fair and parade witnessed by an estimated half a million people. The festival is a symbol of victory of good over evil by Raghunath, and is celebrated like elsewhere in the Indian subcontinent with a procession.[34] The special feature of the Kullu Dussehra procession is the arrival of floats containing deities from different parts of the nearby regions and their journey to Kullu.[28]
Southern India
[edit]
Vijayadashami is celebrated in a variety of ways in Southern India.[35] Celebrations range from worshipping Durga, lighting up temples and major forts such as at Mysore, to displaying colourful figurines, known as a gombe habba.[citation needed]
The festival played a historical role in the 14th-century Vijayanagara Empire, where it was called Mahanavami. The Italian traveller Niccolò de' Conti described the festival's intensity and importance as a grandeur religious and martial event with royal support. The event revered Durga as the warrior goddess (some texts refer to her as Chamundeshwari). The celebrations hosted athletic competitions, singing and dancing, fireworks, a pageantry military parade and charitable giving to the public.[36][37] Portuguese travellers like Domingo Paes and Fernao Nuniz who visited Vijayanagara Empire in the 16th century described the Dasara elephant procession and the Vajra Mushti Kalaga wrestling bouts.[38]
The city of Mysore has traditionally been a major center of Dasara-Vijayadashami celebrations.[36]
This festival is called Dasara in Karnataka and the 10 day festival is celebrated as Shara navaratri where the Goddess in every temple is worshiped for 10 days in 10 forms with different Alankar/forms to signify different Goddesses avatar.[citation needed] Many cultural programs and competitions are organized in many cities like Mysuru, Shivamoga, Bengaluru etc. On the evening of the last day of the ten-festival, the temple's Goddesses are taken in a procession to mark victory over evil and the completion of the war. People of Karnataka exchange leaves of Shami tree as symbol of gold on 10th day evening marking the win over demon. Another Navaratri tradition in Karnataka has been decorating a part of one's home with art dolls called Gombe or Bombe, similar to Golu dolls of Tamil Nadu. An art-themed Gaarudi Gombe, featuring folk dances that incorporate these dolls, is also a part of the celebration.
Another significant and notable tradition of several Southern Indian regions has been the dedication of this festival to Saraswati, the Hindu goddess of knowledge, learning, music and arts. She is worshipped along with instruments of one's trade during this festival. In Southern India, people maintain, clean and worship their instruments, tools of work and implements of their livelihood during this festival, remembering Goddess Saraswati and Durga.[21]
In Kerala, Vidyarambham festival is celebrated on Vijaya Dasami day. It is also known as Saraswati Puja Day. Major temple associated with Vidyarambham are Cherpu Thiruvullakkavu Temple Thrissur and Panachikkad Temple. A guru draws "Om Hari Sree Ganapathaye Namah" on the tongue of a child using a ring dipped in honey. Child is guided to write Hari Sree mantra on rice kept in Uruli. Children aged 3–4 who are new to school are admitted to school and Anganawadi on Vijayadashami Day.[39]
A unique tradition of Dasara festival in Kulasekrapattinam in Tamil Nadu. Here devotees dress up as god, goddess, beggars and other symbolic figures to fulfill their vow to the deity. Those who disguise themselves as other figures usually observe 41 days of fasting. Unlike normal Dasaras, where Lord Ram kills Ravan, here Goddess Mutharamman (Durga)'s victory over the Bison headed demon Mahishasura is celebrated as "Mahishasura Vadham".Lakhs of devotees flock the coastal town to get Goddess' blessings and to get a glimpse of the Mahishasura Vadham. Dasara in Kulasekrapattinam is different, raw and explains the cultures of Tamil Nadu. Like Kerela School Admissions start on Vijayadashami.
Western India
[edit]
_Vijaya_Dashami_The_art_work_India_October_2013.jpg)
In Gujarat, people engage the popular festival, Navaratri, a nine-day festival that takes place before Vijayadashami. Both the goddess Durga and Rama are revered for their victory over evil. Fasting and prayers at temples are common. A regional dance called Dandiya Raas, that deploys colourfully decorated sticks, and garba, (another type of regional dance) is a part of the festivities through the night.[40]
The Gondi people instead celebrate Ravana by carrying an image of him riding an elephant and singing praises to him, as they consider Ravana as their ancestor and one of their gods.[41][42] In Goa, this festival is locally known as Dasro in Konkani. It marks Durga's victory over the demon Mahishasura. Insignia known as Taranga play an important role in the festivities, which are sacred umbrellas that symbolize the village deities. At many temples, a dance of the Tarangas is held. Oracles are associated with Dasara in Goa. On this day, a ritual called Seemollanghan of the deities is held. For this people make a symbolic crossing of the border of their village. The icons of deities are carried in a grand procession. The tradition traces its roots to ancient times when kings would cross the border of their kingdom to wage war with the neighbouring kingdom. After Seemollanghan, there is a tradition wherein people exchange Aaptyachi pana. These leave symbolise gold and the ritual is a symbolic representation of the exchange of gold.[43]
The festival is also celebrated as a harvest festival by farmers and has an important association with Agricultural activities. At Dussehra, Kharif crops like rice, guar, cotton, soybean, maize, finger millet, pulses are generally ready for harvest, farmers begin their harvest on the day. Farmers bring crops like Kharif crops from their fields for further processing and for trade. Due to this, daily arrivals of these crops in markets of the country normally increases significantly during this period.[44]
The festival has been historically important in Maharashtra. Maratha forces in 17th and 18th centuries including those of Shivaji and the Peshwas would start their new military campaigns on Dasara.[45][46][47] In North Maharashtra this festival is known as Dasara, and on this day people wear new clothes, and touch feet of elderly people and deities of the village temple.[48] The deities installed on the first day of Navaratri are immersed in water. Observers visit each other and exchange sweets.[49] Many communities in Maharashtra including the tribal communities of warli and Kokna exchange leaves of Apta tree as symbol of gold.[50]
In Mewar region of Rajasthan, both Durga and Rama have been celebrated on Vijayadashami, and it has been a major festival for Rajput warriors.[36]
Eastern India
[edit]In West Bengal Vijaya Dashami is observed as Bijoya Dashomi, immediately after Navami (the ninth and last day of Durga Puja). It is marked by processions in which idols are carried in carriages to a pond, river or ocean for a solemn good-bye to Goddess Durga, along with firecracker bursting, dance, drum beats, music and revelry. Many mark their faces with vermilion (sindoor) or wear red clothing. It is an emotional day for some devotees, especially the Bengali Hindus, and even for many atheists as the congregation sings goodbye songs.[51][52] When the procession reaches the water, the clay statues of Durga and her four children are immersed; the clay dissolves and they are believed to return to Mount Kailasha with Shiva, and to the cosmos in general. People distribute sweets and gifts and visit friends, relatives and family members to wish them "Subho Vijaya".[53] Some communities such as those near Varanasi mark the eleventh day, called ekadashi, by visiting a Durga temple.[54]
In Bihar Dushehra is celebrated over a period of 10 days. The people worship goddess durga and they setup idols in different places. On the 10th day that is Vijaya Dashmi effigy of Ravana is burnt. In Patna the capital of Bihar, people gather in historical Gandhi Maidan and a huge effigy of Ravan is burnt.[55]
Nepal
[edit]
In Nepal, Vijayadashami follows the festival of Dashain. Youngsters visit the elders in their family, distant ones come to their native homes, students visit their school teachers, and government workers visit the head of the state. The elders and teachers welcome the youngsters and bless them for virtuous success and prosperity in the year ahead.[56][57] Elders give "Dakshina", or a small amount of money, to younger relatives at this time along with the blessings. It is celebrated for 15 days from Shukla Paksha to Poornima. The red tika or simply tika symbolizes the blessings of goddess durga. Red also symbolizes the blood that ties the family together
See also
[edit]
- Ayudha Puja – Hindu observance
- Bathukamma – Flower festival in India
- Dasara elephants – In the Mysore Dasara Festival
- Durga Puja – Annual Hindu festival
- Golu (festive) – Festive display of dolls in India
- Kullu Dussehra – Popular festival celebrated in the state of Himachal Pradesh, India
- Madikeri Dasara
- Navaratri – Hindu festival to honour goddess Durga
- Prasada – Religious food offered in Hinduism and Sikhism temples
- Puja (Hinduism) – Prayer ritual in Hinduism
- Vidyāraṃbhaṃ – Hindu rite of passage for young children
- Zatra – Konkani language term
Notes
[edit]- ^ The word dussehra is the Anglicized form of the Indic word daśahrā.
References
[edit]- ^ a b c d e Fuller, Christopher John (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press. pp. 108–109. ISBN 978-0-69112-04-85.
- ^ "Dussehra 2025 - Calendar Date".
- ^ "Dussehra 2020 Date, Time & Significance – Times of India". The Times of India. 21 October 2020. Retrieved 23 October 2020.
- ^ "Vijayadashami 2020: Vijay Muhurat date, timings and Sindoor Khela". Zee News. 25 October 2020. Retrieved 25 October 2020.
- ^ "When is Dussehra in 2022: Date, time, history and significance". India Today. 27 December 2021. Retrieved 7 September 2022.
- ^ a b Lochtefeld 2002, pp. 212–213, 468–469.
- ^ Encyclopedia Britannica: Dussehra 2015.
- ^ a b Lochtefeld 2002, p. 751.
- ^ a b Encyclopedia Britannica 2015.
- ^ Lochtefeld 2002, pp. 468–469.
- ^ "Dussehra 2020 (Vijayadashami): Story, Ram Setu, Lord Rama & True God". S A NEWS. 25 October 2020. Retrieved 25 October 2020.
- ^ Bhalla, Kartar Singh (February 2005). Let's Know Festivals of India. Star Publications. ISBN 978-81-7650-165-1.
- ^ a b Encyclopedia Britannica Dussehra 2015.
- ^ "Dussehra 2020: Date, Puja Timings, History, Significance and Importance". The Indian Express. 25 October 2020. Retrieved 25 October 2020.
- ^ Gall, Susan B.; Natividad, Irene (1995). The Asian-American Almanac. Gale Research. p. 24. ISBN 978-0-8103-9193-2.
- ^ Singh, Rina (2016). Diwali. Orca. pp. 17–18. ISBN 978-1-4598-1008-2.
- ^ "Sanskrit-English Dictionary". learnsanskrit.cc. Retrieved 27 February 2022.
- ^ "Sanskrit-English Dictionary". learnsanskrit.cc. Retrieved 27 February 2022.
- ^ "Dussehra 2018: Why is it celebrated? – Times of India". The Times of India. 18 October 2018. Retrieved 25 October 2020.
- ^ a b c Jones & Ryan 2006, pp. 308–309.
- ^ "Sanskrit-English Dictionary". learnsanskrit.cc. Retrieved 27 February 2022.
- ^ "Sanskrit-English Dictionary". learnsanskrit.cc. Retrieved 27 February 2022.
- ^ a b Lochtefeld 2002, pp. 212–213.
- ^ "Dussehra | Festival, Meaning, Puja, & Significance | Britannica". www.britannica.com. Retrieved 18 December 2022.
- ^ Lochtefeld 2002, p. 212, 568.
- ^ Rosen, Steven (16 May 2008). Essential Hinduism. Praeger. ISBN 978-0-7425-6237-0.
- ^ a b Lochtefeld 2002, p. 213.
- ^ a b Building Solidarity: Challenge to Christian Mission. ISPCK. 2008. p. 132. ISBN 978-81-8458-063-1.
- ^ Krishna, Nanditha; M, Amirthalingam (2014). Sacred Plants of India (first ed.). Penguin books india 2014. pp. 171–175. ISBN 9780143066262.
- ^ Hegde, Narayan G. (1 April 2022). Shami Tree: Teacher For Humanity. Notion Press. ISBN 979-8-88606-658-6.
- ^ Lochtefeld 2002, p. 558-559.
- ^ a b c Ramlila, the traditional performance of the Ramayana, UNESCO
- ^ Dutta, Sanjay (11 October 2008). "International Dussehra festival kicks-off at Kullu". The Indian Express. Retrieved 3 May 2016.
- ^ "Navratri celebrations in Southern India: All you need to know". The Indian Express. 7 October 2019. Retrieved 25 October 2020.
- ^ a b c Fuller, Christopher John (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press. pp. 117–119. ISBN 978-0-69112-04-85.
- ^ Sivapriyananda, S (1995). Mysore Royal Dasara. Abhinav Publications. pp. 73–75.
- ^ Kumar, R. Krishna (4 October 2024). "Mysuru Dasara: The march of a tradition". The Hindu. ISSN 0971-751X. Retrieved 4 October 2024.
- ^ "Vijayadasami admissions on in schools despite instructions against mid-year intake". 12 October 2016. Retrieved 18 October 2018.
- ^ Thaker, Aruna; Barton, Arlene (2012). Multicultural Handbook of Food, Nutrition and Dietetics. John Wiley & Sons. p. 6. ISBN 978-1-4051-7358-2.
- ^ Asuras? No, Just Indians, Outlook India
- ^ Celebrating Ravan, The Hindu
- ^ "Dussehra celebrated with religious fervour". Times of India. 7 October 2011.
- ^ "Dussehra Celebrations and their Relation with Agriculture". Krishi Jagaran. 24 October 2020.
- ^ Mehta, Jaswant Lal (2005). Advanced Study in the History of Modern India 1707–1813. Sterling Publishers Pvt. Ltd. pp. 505–509. ISBN 978-1-932705-54-6.
- ^ Sabharwal, Gopa (2006). Ethnicity and Class: Social Divisions in an Indian City. Oxford University Press. pp. 123–125. ISBN 978-0-19-567830-7.
- ^ Gokhale, Balkrishna Govind (1985). "The Religious Complex in Eighteenth-Century Poona". Journal of the American Oriental Society. 105 (4): 719–724. doi:10.2307/602730. ISSN 0003-0279. JSTOR 602730.
- ^ Satpathy, Kriti Saraswat (7 October 2016). "Dasara 2016: Dussehra celebration in Maharashtra". India News, Breaking News, Entertainment News | India.com. Retrieved 22 October 2020.
- ^ Shirgaonkar, Varsha. ""Madhyayugin Mahanavami aani Dasara"." Chaturang, Loksatta (1996).
- ^ Tribhuwan, R.D., 2003. Tribal Festivals in Maharashtra. Fairs and Festivals of Indian Tribes, p.85-86.[1]
- ^ Rodrigues 2003, pp. 244–245.
- ^ McDaniel 2004, pp. 168–169.
- ^ Rodrigues 2003, pp. 66–67, 236–241, 246–247.
- ^ Rodrigues 2003, pp. 67–68.
- ^ "Dussehra Mahotsav to start from tomorrow". The Times of India. 4 October 2024. ISSN 0971-8257. Retrieved 16 October 2024.
- ^ Deep, Dhurba Krishna (1993). Popular Deities, Emblems & Images of Nepal. Nirala. pp. 50–51. ISBN 978-81-85693-25-5.
- ^ Thapa, Netra Bahadur; Thapa, D. P. (1969). Geography of Nepal: Physical, Economic, Cultural & Regional. Orient Longmans. pp. 92–93.
Bibliography
[edit]- Amazzone, Laura (2012). Goddess Durga and Sacred Female Power. University Press of America. ISBN 9780761853145. Retrieved 5 February 2017.
- Coburn, Thomas B. (1991). Encountering the Goddess: A translation of the Devi-Mahatmya and a Study of Its Interpretation. State University of New York Press. ISBN 0791404463.
- Reid-Bowen, Paul (2012). Cush, Denise; Robinson, Catherine; York, Michael (eds.). Encyclopedia of Hinduism. Routledge. ISBN 978-1-135-18979-2.
- Jones, Constance; Ryan, James D. (2006). Encyclopedia of Hinduism. Infobase Publishing. ISBN 978-0-8160-7564-5.
- Kinsley, David (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. ISBN 978-0-520-90883-3.
- Lochtefeld, James G. (2002). The Illustrated Encyclopedia of Hinduism: N–Z. The Rosen Publishing Group. ISBN 0-8239-2287-1.
- McDaniel, June (2004). Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal. Oxford University Press. ISBN 978-0-19-534713-5.
- McDermott, Rachel Fell (2001). Mother of My Heart, Daughter of My Dreams: Kali and Uma in the Devotional Poetry of Bengal. Oxford University Press. ISBN 978-0-19-803071-3.
- Rocher, Ludo (1986). The Puranas. Otto Harrassowitz Verlag. ISBN 978-3447025225.
- Rodrigues, Hillary (2003). Ritual Worship of the Great Goddess: The Liturgy of the Durga Puja with Interpretations. SUNY Press. ISBN 978-0-7914-8844-7.
- "Navratri – Hindu festival". Encyclopedia Britannica. 2017. Retrieved 21 February 2017.
- "Dussehra – Hindu festival". Encyclopedia Britannica. 2014. Retrieved 21 February 2017.
External links
[edit]
- Dussehra in Telangana Archived 9 July 2022 at the Wayback Machine at telanganatourism.gov.in
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Vijayadashami
View on GrokipediaEtymology and Terminology
Etymology
The term Vijayadashami is a compound word in Sanskrit, formed by combining vijaya (विजय), which signifies "victory" or "conquest," and daśamī (दशमी), denoting "the tenth day" in the lunar calendar. This etymological structure yields the literal meaning "the tenth day of victory," reflecting the festival's association with triumphant events culminating on the tenth day of the bright half of the month of Āśvina. This "victory" refers to both Durga's triumph over Mahishasura and Rama's defeat of Ravana, as per the respective mythological narratives.[5] Linguistically, the term's roots trace back to classical Sanskrit usage in Hindu scriptures, where such compounds are common for denoting auspicious calendrical and ritualistic occasions. The story is described in various Puranic texts, including the Devi Mahatmya section of the Markandeya Purana (composed around the 5th-6th century CE), which narrates the goddess's victory on the tenth day following nine nights of battle.[6] Over time, the term has remained stable in its Sanskrit form, with minimal phonetic evolution in liturgical and textual traditions, underscoring its enduring role in Hindu ritual lexicon.[7] In pronunciation, Vijayadashami is typically rendered in Sanskrit as /ʋi.d͡ʑɐ.jɑː.d̪ɐ.ɕɐ.miː/, with stress on the second syllable, often approximated in English as "vih-juh-yuh-duh-SHAH-mee." It is written in the Devanagari script as विजयदशमी, where the visarga (ः) is sometimes implied in recitation but omitted in standard orthography for this compound. Variations appear in other Indian scripts, such as Kannada (ವಿಜಯದಶಮಿ) or Tamil (விஜயதசமி), adapting the phonetics to regional linguistic conventions while preserving the core Sanskrit etymology.[8]Alternative Names
Vijayadashami is referred to by various alternative names in different regions and languages, each reflecting local linguistic adaptations and cultural emphases tied to its dual mythological roots in the narratives of Durga's triumph and Rama's victory.[9] One of the most widespread alternatives is Dussehra, prevalent in northern and central India, derived from the Sanskrit terms "dasha" (ten) and "hara" (defeat), symbolizing the slaying of the ten-headed demon king Ravana by Lord Rama as described in the Ramayana.[10] In southern India, particularly Karnataka, the festival is commonly known as Dasara, a phonetic variation of Dussehra that underscores its royal celebrations, such as the famed Mysore Dasara processions honoring weapons and deities.[11] Another prominent name is Dashain, used in Nepal and among Nepali communities, where it encompasses the full 15-day observance culminating in the victory theme, emphasizing family gatherings and blessings from elders.[12] Less common names highlight specific regional practices; for instance, in Kerala, the day is associated with Vidyarambham, a ritual initiating young children into learning and the alphabet under Goddess Saraswati's auspices, signifying the festival's connotation of knowledge triumphing over ignorance.[13] The following table compares key alternative names across select languages and regions, illustrating phonetic and cultural variations:| Language/Region | Name | Notes on Usage |
|---|---|---|
| Hindi/Northern India | Dussehra | Emphasizes Rama's victory over Ravana.[10] |
| Kannada/Karnataka | Dasara | Linked to state festival traditions in Mysore.[11] |
| Nepali/Nepal | Dashain | Encompasses the broader Navratri period ending in victory.[12] |
| Bengali/Eastern India | Vijaya Dashami | Retains Sanskrit form, focusing on Durga's return.[9] |
| Malayalam/Kerala | Vijayadashami | Associated with Vidyarambham ritual (educational initiation).[13] |
| Marathi/Western India | Dashahara | Similar to Dussehra, with regional phonetic shift.[9] |
Mythological Foundations
Durga's Victory over Mahishasura
In the Devi Mahatmya, a key section of the Markandeya Purana, the demon Mahishasura, born from a buffalo and granted a boon of invincibility against male deities, unleashes tyranny across the cosmos by defeating Indra and the gods, seizing heaven's throne, and tormenting sages and humans alike.[14] Oppressed and powerless, the gods appeal to the Trimurti—Brahma, Vishnu, and Shiva—whose collective fury manifests as a radiant energy that coalesces into the goddess Durga, the supreme embodiment of divine power.[14] Durga, adorned with divine attributes contributed by the gods—Yama's fierce hair, Vishnu's arms, Chandra's face, Indra's form, and jewels from Kubera—receives an arsenal of weapons symbolizing cosmic forces: Shiva's trident, Vishnu's discus, Indra's thunderbolt, Varuna's conch, and a lion mount from the Himalayas, signifying her unassailable strength and authority.[14] Her breath creates an invincible army to counter Mahishasura's vast demonic forces, including millions of chariots, elephants, and soldiers led by generals like Chikshura and Chamara. Over nine intense days of battle, Durga and her allies systematically annihilate the demon hordes: she slays Chikshura with arrows, crushes Chamara with her mace, burns Ugravirya with her fiery gaze, and decimates others like Uddhatasura with her sword, embodying relentless divine retribution.[14] The climax unfolds on the tenth day, as Mahishasura, assuming various forms—a buffalo charging ferociously, then a lion, elephant, and finally a man—attempts to evade defeat, but Durga, invigorated after partaking of divine wine, pins him down, strangles the beast, and severs his head with her sword, restoring order and liberating the gods.[14] This victory, known as Mahishasuramardini, underscores Durga's role as the ultimate destroyer of evil, with her weapons representing the gods' unified essence channeled through her form.[14] In Shaktism, Durga personifies Shakti, the primordial divine feminine energy that animates the universe, transcending and encompassing all male deities as its dynamic source, where her triumph over Mahishasura symbolizes the conquest of ignorance (avidya) and ego by enlightened consciousness and moral order (dharma).[15] Theologically, she embodies the nondual ultimate reality (Mahadevi), manifesting multiplicity—such as her ten arms denoting omnipotence and her lion mount signifying controlled rajas (passion) in battle—while granting both worldly protection and spiritual liberation (moksha), as extolled in hymns like the Narayani Stuti that praise her as the eternal cause of creation, preservation, and dissolution.[15] This narrative, central to Vijayadashami observances, contrasts with the Ramayana-based celebration of Rama's victory, highlighting goddess worship as a parallel foundation for the festival.[14]Rama's Victory over Ravana
In Valmiki's Ramayana, the epic narrative unfolds with Prince Rama, the rightful heir to the throne of Ayodhya, being exiled to the forest for 14 years due to a pledge made by his father King Dasharatha to his stepmother Kaikeyi. Accompanied by his devoted wife Sita and loyal brother Lakshmana, Rama lives as an ascetic, encountering various sages and demons during their wanderings. The pivotal conflict arises when Ravana, the powerful ten-headed demon king of Lanka, disguises himself as a mendicant and abducts Sita after luring Rama and Lakshmana away with the illusion of a golden deer created by Ravana's ally Maricha. This act of abduction sets the stage for Rama's quest to rescue Sita, marking the central antagonism between dharma (righteousness) and adharma (unrighteousness).[16] Rama's journey leads him to form a crucial alliance with Sugriva, the exiled king of the vanaras (monkey warriors), and his devoted general Hanuman, who becomes Rama's ardent follower. Hanuman's leap across the ocean to Lanka locates Sita and gathers intelligence on Ravana's fortress, enabling the vanara army to construct a bridge (Setu) to invade the island kingdom. The ensuing war in Lanka, detailed in the Yuddha Kanda of the Ramayana, culminates in a fierce battle where Rama, aided by Lakshmana, Sugriva, Hanuman, and Ravana's righteous brother Vibhishana, confronts Ravana's forces, slaying him on the tenth day, known as Ashvin Shukla Dashami, liberating Sita after she proves her purity through the trial by fire (agnipariksha), thus restoring cosmic order.[16][17][18] Symbolically, Ravana's ten heads represent the ten vices that ensnare the human mind and lead to moral downfall: kama (lust), krodha (anger), moha (delusion), lobha (greed), mada (pride), maatsarya (envy), buddhi (misused intellect), manas (uncontrolled mind), chitta (distorted will), and ahamkara (ego). These attributes underscore Ravana's scholarly prowess corrupted by unchecked desires, particularly his obsession with Sita, portraying him as a cautionary figure of knowledge without humility. In contrast, Rama's dhanush (bow), often depicted as the divine Kodanda, symbolizes unwavering righteousness and the disciplined harnessing of inner energy for upholding dharma, ready to strike against evil while maintaining ethical restraint.[19][20] The story of Rama's victory holds profound influence in North Indian traditions through Tulsidas's 16th-century retelling in the Awadhi-language Ramcharitmanas, a devotional epic that democratized the Ramayana for the masses by emphasizing bhakti (devotion) and moral lessons. This text shapes Vijayadashami observances in regions like Uttar Pradesh and Uttarakhand, where recitations and enactments draw directly from its verses to highlight themes of triumph over vice, fostering community reflections on ethical living during the festival.[21]Significance and General Observance
Religious and Symbolic Importance
Vijayadashami embodies the core Hindu theme of the triumph of dharma (righteousness) over adharma (unrighteousness), serving as a profound theological reminder of the eternal victory of good over evil. This symbolism is drawn from two primary mythological exemplars: the goddess Durga's defeat of the demon Mahishasura, representing the divine feminine power (shakti) overcoming chaos and ignorance, and Lord Rama's conquest of the demon king Ravana, illustrating the adherence to moral duty prevailing against ego, lust, and tyranny.[22][23] These narratives underscore the festival's role in reinforcing ethical principles within Hinduism, encouraging devotees to confront internal vices and uphold cosmic order.[22] Astrologically and calendrically, Vijayadashami is observed on the Dashami tithi of the Shukla Paksha in the lunar month of Ashvin, marking the culmination of the nine-night Navratri festival and signifying the waxing moon's fullness as a metaphor for enlightenment and completion. In 2025, this fell on October 2 in New Delhi, aligning with the Vijay Muhurat, a highly auspicious period believed to bestow success in endeavors due to favorable planetary positions.[24][25] This timing post-monsoon also ties to agricultural renewal, emphasizing themes of prosperity and divine favor in Hindu cosmology.[23] Symbolically, acts such as the immersion (visarjan) of Durga idols into water represent the goddess's victorious return to her celestial abode, evoking renewal, the cyclical dissolution of the old, and the promise of future protection and abundance. Additionally, the day is deemed propitious for initiating new ventures, education, or businesses, as it channels the festival's victorious energy to foster prosperity and overcome obstacles, reflecting Hinduism's integration of ritual with practical life aspirations.[22] In various regions, these symbols adapt slightly, such as through effigy burnings that reinforce the eradication of evil.[22]Common Rituals and Customs
Vijayadashami is marked by several key rituals that emphasize themes of victory, prosperity, and reverence for tools of livelihood. One prominent observance is the Ayudha Puja, also known as the worship of weapons, tools, and books, where individuals clean and adorn their instruments of work—such as plows, pens, vehicles, or weaponry—with flowers, turmeric, and sandalwood paste before offering prayers for success and protection.[26] This ritual, performed on the ninth or tenth day of Navratri, honors the divine power embedded in everyday implements, drawing from epic traditions where warriors like Arjuna revered their arms after periods of dormancy.[26] Another essential custom is the Shami Puja, involving the worship of the Shami tree (Prosopis cineraria), symbolizing strength and the triumph of good over evil. Devotees offer prayers at the tree's base, placing items like rice, betel nuts, and coins, then collect mud and leaves to bring home for further rituals, believing this act cleanses sins and invites prosperity.[27] The leaves, often exchanged as symbolic "gold," represent historical gestures of goodwill among warriors, fostering community bonds.[27] Complementing this is the Aparajita Puja, dedicated to Goddess Aparajita, an invincible form of Durga. The ritual entails installing a small idol on an eight-petaled rangoli, reciting victory mantras, and performing it near a Shami tree to harness directional energies for an obstacle-free life.[27] This puja purifies the environment and invokes divine control over the eight directions, reinforcing the festival's core message of unyielding righteousness.[27] A central public ritual is the Ramlila, a dramatic reenactment of scenes from the Ramayana, culminating in the burning of effigies of Ravana, Meghnada, and Kumbhakarna to symbolize the destruction of evil. These performances, lasting 10 to 12 days, originated in the 16th century following the composition of Tulsidas's Ramcharitmanas, which made the epic accessible in vernacular Hindi and inspired widespread theatrical traditions across northern India.[21] On a familial level, Vijayadashami involves exchanging greetings and gifts to celebrate communal victory, with families gathering for feasts featuring traditional sweets and dishes that highlight abundance and joy. These customs, while evolving regionally, form the pan-Indian essence of the festival.[28]Regional Variations in India
Northern India
In Northern India, Vijayadashami celebrations prominently feature elaborate Ramlila performances, which are dramatic reenactments of the Ramayana epic, culminating in the symbolic victory of Rama over Ravana. These performances, held over several days leading up to the festival, involve vibrant street theater, music, and community participation, emphasizing themes of dharma and triumph of good over evil.[21] One of the most renowned Ramlila traditions occurs in Ramnagar, Varanasi, where the event has been staged annually since 1830 under the patronage of the Kashi royal family. This 31-day spectacle, performed across designated sites mimicking locations from the Ramayana like Ayodhya and Lanka, uses no modern amplification and features young boys portraying the divine characters, maintaining an unbroken ritualistic authenticity. The Ramnagar Ramlila received UNESCO recognition in 2008 as part of the Intangible Cultural Heritage of Humanity for its cultural significance in preserving epic storytelling through folk theater.[29][21] In Delhi, the Ramlila Maidan near New Delhi Railway Station hosts one of the largest urban celebrations, drawing massive crowds for nightly performances that end with the dramatic burning of Ravana's effigy on Vijayadashami. This venue, a historic ground for public gatherings, transforms into a grand stage for the final act, symbolizing Rama's conquest.[30][31] A key highlight across Northern India is the burning of massive effigies of Ravana, his son Meghnath, and brother Kumbhakarna, often filled with fireworks to create a spectacular display of light and sound, representing the destruction of evil forces. These effigies, sometimes exceeding 50 feet in height, are paraded on chariots through streets in elaborate processions before being ignited at central grounds, accompanied by chants and music.[28][32] In Himachal Pradesh, the Kullu Dussehra stands out as a unique week-long extension of the festival, beginning on Vijayadashami and continuing for seven days with grand processions of over 200 local deities carried on palanquins to the Dhalpur Maidan. Centered on the worship of Lord Raghunath, the event includes cultural performances like the Nati folk dance and culminates in effigy burnings, blending royal heritage from the 17th century with tribal customs.[33][34] In Punjab and Haryana, observances incorporate military elements, such as the Shastra Puja performed by armed forces personnel to honor weapons as symbols of victory and protection, reflecting historical associations of Vijayadashami with royal armies marching forth after the festival. Communities also join in widespread effigy burnings and Ramlila events, fostering a sense of communal triumph.[35][36]Southern India
In Southern India, Vijayadashami is observed with a strong emphasis on the worship of Goddess Durga and Saraswati, symbolizing the triumph of knowledge and divine power over ignorance and evil. The festival marks the culmination of Navaratri, focusing on rituals that invoke prosperity, learning, and cultural heritage across states like Tamil Nadu, Kerala, Karnataka, Andhra Pradesh, and Telangana.[37] In Tamil Nadu and Kerala, a key ritual is Vidyarambham, a ceremonial initiation of young children into the world of learning on Vijayadashami. During this event, children as young as three are guided by elders or priests to write their first letters—typically starting with the invocation "Hari Shri Ganapathi"—on a bed of rice using a gold stylus or finger dipped in sandalwood paste, often in temples or homes. This practice, accompanied by Saraswati Puja to honor the goddess of knowledge, underscores the belief that the day is auspicious for beginning education, blending spirituality with the cultural value placed on literacy.[38][13] Complementing this is Ayudha Puja, performed the day before Vijayadashami (on Mahanavami), where tools, instruments, vehicles, and weapons are ritually cleaned, decorated with flowers and turmeric, and worshipped as embodiments of divine energy. In Tamil Nadu, Karnataka, Kerala, Andhra Pradesh, and Telangana, professionals such as artisans, musicians, and farmers pay homage to their implements, seeking blessings for productivity and protection; the items are left idle overnight to "rest" before resuming use post-festival. This ritual highlights the reverence for labor and craftsmanship in daily life.[39][40] Karnataka's celebrations reach a grand scale in Mysore, where the ten-day Dasara festival—rooted in the Wodeyar royal tradition—culminates on Vijayadashami with elaborate processions from Mysore Palace. The highlight is the Jamboo Savari, a majestic parade featuring the idol of Goddess Chamundeshwari mounted on a golden howdah atop a decorated elephant, accompanied by folk artists, musicians, and tableaux showcasing the state's heritage. This event, declared a state festival, draws millions and emphasizes themes of royal patronage and devotion to the deity who vanquished the demon Mahishasura.[41] In Andhra Pradesh and Telangana, Vijayadashami concludes the Bathukamma festival, a vibrant floral celebration honoring Goddess Gauramma (a form of Durga). Over nine days, women create intricate Bathukamma structures from seasonal flowers arranged in tiers, singing folk songs and offering traditional dishes like rice flour sweets. On the final day, known as Saddula Bathukamma, these offerings are immersed in water bodies amid joyous processions, symbolizing renewal, fertility, and the goddess's blessings for health and prosperity.[42][43] Effigy burning of demons, though less central than in other regions, occasionally features in urban Southern celebrations as a symbolic nod to Durga's victory.[44]Western India
In Western India, Vijayadashami celebrations blend the fervor of Navratri with regional customs emphasizing communal dances, royal processions, and symbolic rituals that highlight the triumph of good over evil. In Gujarat and Rajasthan, the festival fuses with the preceding nine nights of Navratri, where garba and dandiya dances, performed in vibrant circles to rhythmic music, often extend into the tenth day as a culmination of devotion to Goddess Durga.[45] At the Ambaji Temple in Gujarat, one of the 51 Shakti Peethas near the Rajasthan border, thousands participate in grand processions on Vijayadashami, carrying ornate idols of the goddess amid chants and folk performances, symbolizing her victory over Mahishasura.[46] Similarly, in Rajasthan's Kota, the festival features elaborate royal traditions with a majestic procession starting from city temples, parading decorated elephants, horses, and deities through streets lined with spectators, before culminating in the ritual burning of massive Ravana effigies at the Dussehra grounds.[47][48] In Maharashtra, particularly in urban centers like Mumbai, Vijayadashami is marked by public Ramlila enactments that dramatize Rama's victory over Ravana, drawing large crowds to open grounds for immersive performances followed by the burning of towering effigies.[49] Recent years have seen a shift toward eco-friendly practices, with organizers in Mumbai adopting biodegradable materials like bamboo and recycled paper for effigies to minimize environmental impact during the traditional Ravan Dahan.[50] Communities also incorporate shared customs such as the worship of weapons, invoking blessings for protection and prosperity on this day of victory.[2] Goa's observances reflect a distinctive coastal ethos, with Vijayadashami focusing on temple rituals and immersions that honor Durga's benevolence. At sites like the Shantadurga Temple in Ponda, devotees conduct elaborate pujas and processions, immersing clay idols of the goddess in rivers or the sea as a gesture of gratitude and renewal.[51] Among pastoral communities like the Dhangars, the festival spans three days with folk dances and worship of local deities such as Goddess Malchi Pandhar, emphasizing harmony with nature.[52] In Pernem and southern talukas like Canacona, unique processions feature traditional dances like Tarangamel and Gondhol, where participants in colorful attire carry sacred symbols through villages, fostering community bonds.[53]Eastern India
In Eastern India, Vijayadashami marks the poignant culmination of Durga Puja, emphasizing Goddess Durga's victory over Mahishasura through elaborate rituals of farewell and immersion. In West Bengal, the day begins with Sindoor Khela, a vibrant tradition where married women apply vermilion (sindoor) to each other's foreheads, cheeks, and feet, as well as to the idol of Durga, symbolizing blessings for marital bliss and the goddess's protective energy before her departure.[54] This ritual, performed after the final aarti, fosters a sense of community and joy among women, who exchange sweets and blessings, underscoring themes of feminine solidarity and auspiciousness.[55] Following Sindoor Khela, the highlight is the Visarjan, or idol immersion, where intricately crafted clay idols of Durga, along with her children Ganesha, Lakshmi, Saraswati, and Kartikeya, are carried in massive processions accompanied by dhak drums, music, and dances to rivers like the Hooghly.[56] The immersion symbolizes Durga's return to her Himalayan abode after her annual visit to her parental home on Earth, evoking a bittersweet farewell with chants of "Aashche bochor abar hobe" (we'll meet again next year).[57] In recent years, environmental concerns have prompted adaptations, such as eco-friendly idols made from natural clay and seed-embedded materials to mitigate river pollution during these mass immersions.[58] In neighboring Assam, observances mirror those in West Bengal, with Durga Puja celebrated vibrantly across Guwahati and other regions, culminating in grand processions on Vijayadashami that feature traditional Sattriya dances and other Assamese folk performances, folk music, and dhols leading to the immersion of idols in rivers like the Brahmaputra.[59][60] Sindoor Khela is also practiced, particularly among Bengali communities, where women apply vermilion to invoke Durga's blessings for prosperity and protection.[61] These rituals blend indigenous Assamese elements with Shakta traditions, highlighting Durga's role as a unifying deity in the state's multicultural fabric.[62] Odisha's celebrations, especially in Cuttack, are renowned for their artistic grandeur, with Vijayadashami featuring spectacular processions of silver- and gold-adorned Durga idols mounted on ornate chariots or platforms, showcasing the region's filigree craftsmanship.[62] The idols, often embellished with intricate silver work, are paraded through streets to the Mahanadi River for Visarjan, accompanied by conch shells, cymbals, and devotional songs that narrate Durga's triumph.[63] This immersion rite not only commemorates the goddess's victory but also invokes blessings for bountiful harvests and community well-being in the agrarian state.[64] In Bihar and Jharkhand, Vijayadashami integrates both Durga worship and Ramayana themes, with families performing pujas and participating in Ramlila performances depicting Rama's victory over Ravana, culminating in effigy burnings that reinforce moral lessons of dharma prevailing over adharma.[2] These observances foster intergenerational participation, blending reverence for both epics in the region's cultural ethos.[3]International Observances
In Nepal
In Nepal, Vijayadashami is observed as Dashain, the country's most significant Hindu festival, spanning fifteen days and celebrating the victory of Goddess Durga over the demon Mahishasura, symbolizing the triumph of good over evil.[12] The first nine days, known as Navaratri or Devi Puja, involve daily worship of Durga's nine forms through rituals like Ghatasthapana, where barley seeds are sown to grow jamara (sprouts) in sacred kalasha (vessels), fostering themes of renewal and prosperity.[12] This period culminates in preparations for family reunions, with the festival briefly referencing the broader Durga worship traditions akin to those in India.[12] The seventh day, Fulpati, marks a highlight with vibrant processions of sacred branches, banana stems, and jamara carried from Gorkha to Kathmandu's Hanuman Dhoka palace, accompanied by military displays and royal rituals that underscore national unity.[65] On Vijaya Dashami, the festival's climax, elders apply tika—a mixture of red vermilion, yogurt, and rice—along with jamara blessings on the foreheads of younger family members, reinforcing social hierarchy, respect for elders, and wishes for health and prosperity; this ritual extends to large family gatherings where generations reunite for feasts featuring meat dishes and new attire.[66][12] A key ritual involves animal sacrifices, primarily goats, buffaloes, and sheep, conducted at Dashain ghats and temples like Hanuman Dhoka on Maha Ashtami and Maha Navami, symbolizing blood offerings to appease Durga and grant salvation to the animals according to ancient texts such as the Kalika Purana.[12][67] These practices, integral to the festival's emphasis on power and protection, have sparked modern debates on animal welfare, with activists criticizing the cruelty and scale—estimated at thousands of animals annually—while traditionalists defend them as essential for religious fulfillment and community feasting.[67] Dashain holds national holiday status, with government offices, schools, and banks closed for up to ten days, enabling widespread family travels and celebrations that empty urban centers like Kathmandu.[68] Additional customs include kite-flying competitions, believed to invite good fortune and ward off evil spirits, and the construction of village swings (ping), promoting joy and physical activity among communities.[69] These elements collectively emphasize familial bonds, hierarchical respect, and aspirations for prosperity in the post-monsoon harvest season.[12]In the Indian Diaspora
In North America (United States and Canada) and the United Kingdom, Indian diaspora communities observe Vijayadashami through large-scale community events that adapt traditional Ramlila performances and effigy burnings to local regulations and environmental concerns. In the US, organizations like ISKCON host vibrant celebrations at temples in Maryland, New Jersey, and California, featuring devotional music, feasts, and symbolic rituals that draw thousands of participants, with the Indian Embassy often joining to highlight cultural ties.[70][71] In cities like New York, Ramlila enactments emphasize eco-friendly effigies made from biodegradable materials to comply with fire safety codes, reducing environmental impact while preserving the festival's symbolic essence.[72][73] In the UK, particularly London, Leicester, and Birmingham, Hindu temples and community groups organize multi-day Ramlila shows culminating in controlled effigy burnings, such as the annual event in Reading featuring a 35-foot Ravana effigy, attracting diverse crowds for cultural immersion.[74][75][76] Canadian celebrations mirror this vibrancy, with major events at BAPS Shri Swaminarayan Mandir in Toronto and outdoor festivals in Ottawa and Vancouver including Ramlila, fireworks, and Ravan Dahan, fostering community bonds among Indo-Canadians.[77][78][79] In Southeast Asia, Vijayadashami takes syncretic forms among Hindu communities in Malaysia and Indonesia, blending Indian traditions with local customs to create unique expressions of the festival. In Malaysia, Indian diaspora groups in Kuala Lumpur and Penang conduct temple pujas and processions that incorporate Malay influences, such as shared community feasts emphasizing harmony in multicultural settings.[80] In Indonesia's Bali, where Hinduism has deep roots, celebrations feature elaborate Ramayana dance dramas and purification rituals like Tawur Kesanga, involving offerings to spirits that merge Balinese animism with the epic's themes of dharma's victory.[81][82] These adaptations highlight the festival's integration into indigenous practices, with processions in Bali often including gamelan music and temple ceremonies that draw both Hindu and non-Hindu participants.[83] In Australia and Fiji, Vijayadashami observances by Indian communities emphasize family pujas and growing multicultural festivals, with notable post-2020 shifts toward virtual formats during the COVID-19 era. In Australia, Sydney's Indian diaspora hosts inclusive events like Ramlila screenings and eco-conscious gatherings that promote unity in diversity, as seen in community-led celebrations since the early 2000s.[84][85] In Fiji, where the festival known as Bijaya Dashami holds significance for the Indo-Fijian population, events combine traditional pujas with public processions, often aligned with national holidays to foster inclusivity; during the pandemic, virtual Ramlila broadcasts via community platforms allowed widespread participation while adhering to health restrictions.[86][87][88] These adaptations have since evolved into hybrid multicultural festivals, enhancing the festival's role in diaspora cultural preservation.[89]References
- https://en.wiktionary.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A4%AF%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%80