Hindus: Many Stories, One Festival of Lights
Diwali is a major Hindu festival, but its stories and observances vary between regions and families. Pew Research Center estimated about 1.2 billion Hindus worldwide in 2020; in England and Wales, the ONS Census 2021 recorded about 1.02 million Hindus, or 1.7% of the population, up from about 817,000 in 2011. Many Hindu communities observe the principal festival date on Kartik Amavasya: Kartik is a lunar month and Amavasya is the moonless night. Other observances may fall on nearby tithis, or lunar days, in Ashvin, the preceding lunar month. These calendars shape the timing of prayers, lamps and family gatherings, while local custom determines which story receives most attention.
Rama, Lakshmi and Krishna
For many Hindu families, the return of Rama to Ayodhya after exile is the best-known story associated with Diwali. The Valmiki Ramayana recounts Rama’s return and coronation, while Tulsidas’s Ramcharitmanas and the Bengali Krittivasi Ramayan offer influential retellings with their own language and regional reception. The idea that Ayodhya’s people lit lamps to welcome Rama belongs to the festival’s traditional interpretation; details and emphasis differ among retellings and communities. According to tradition, lamps express welcome and the triumph of light over darkness.
A second focus is Lakshmi, the goddess associated with prosperity and good fortune. On Kartik Amavasya, many households perform Lakshmi puja, worship with offerings and prayers, often alongside prayers to Ganesha. Puranic tradition and later devotional practice inform these observances. Families may clean and decorate the home, set out lamps, and conduct the puja during Pradosh Kaal, the twilight period after sunset. The exact sequence, offerings and prayer texts are family-specific rather than uniform.
In parts of India, Krishna’s defeat of the demon Narakasura is connected especially with Naraka Chaturdashi, the day before Amavasya in many regional calendars. Puranic tradition supplies versions of the story, and the observance is often marked with an early morning bath, lamps or household worship. These Rama, Lakshmi and Krishna associations are not mutually exclusive: a family may observe more than one, or give one story priority. The variety reflects the cultural significance of Diwali across Hindu communities, not a single required narrative.
These practices sit within a large and varied population. Pew Research Center estimated about 1.2 billion Hindus worldwide in 2020. The ONS Census 2021 counted about 1.02 million Hindus in England and Wales, 1.7% of the population, compared with about 817,000 in 2011. Those figures count religious affiliation, not how many people observe a particular Diwali ritual.
Regional Hindu meanings
Regional customs can change the story, the central ritual and even which date feels most important. These are common patterns, not rules followed by every Hindu household.
| Region | Story often emphasised | Typical observances | Date and practical difference |
|---|---|---|---|
| North India | Rama’s return to Ayodhya after exile is a prominent traditional association. | Families commonly light diyas, worship Lakshmi and Ganesha, and gather for prayers and a meal. | The main observance is often Kartik Amavasya, the moonless night in Kartik; Lakshmi puja may be timed for Pradosh Kaal, twilight after sunset. |
| South India | Krishna’s defeat of Narakasura is a prominent account in many communities. | Naraka Chaturdashi may bring an early morning oil bath, fresh clothes, lamps and family worship. | The observance often centres on the preceding tithi, or lunar day, rather than only the Amavasya evening; local calendars determine the date. |
| East India | In Bengal, worship of Kali is a major focus on the new-moon night. | Kali puja, lamps and visits to temporary or community shrines may be central; household customs vary. | Kali puja is commonly observed on Kartik Amavasya, at the same broad lunar point as Diwali observances elsewhere. |
| West India | Lakshmi and prosperity are prominent themes in many Gujarati and other western Hindu households. | Lakshmi puja and, in Gujarat, Chopda Pujan—worship of account books—are familiar customs. | Amavasya is a key date; Gujarati New Year commonly follows on the next day, so the sequence may extend beyond the main puja night. |
| Hindu diaspora | Families may draw on the regional traditions of their heritage, including Rama, Lakshmi or Krishna observances. | Home worship, temple events and community gatherings can be combined, with the choice shaped by family practice and local arrangements. | The lunar tithi may begin or end at different local times across time zones. Temples publish local timings, and some community events are scheduled on nearby convenient dates. |
Pradosh Kaal means the twilight period after sunset; it is one commonly used timing for evening worship, not a universal requirement. Because a tithi is a lunar day rather than a fixed midnight-to-midnight date, calendars and local temple timings help families identify the observance in their area.
For participants, the most practical approach is to follow the family’s regional custom and check a local Hindu calendar or temple notice for the relevant tithi and puja time. That preserves familiar rituals while accounting for local sunset and calendar differences.
Sikhs: Bandi Chhor Divas
Many Sikhs observe the date of Diwali as Bandi Chhor Divas, a Sikh occasion with its own historical meaning. The two observances fall on the same day, but their stories and religious significance are distinct. In the 2021 Census for England and Wales, about 524,000 people identified as Sikh, representing 0.9% of the population, according to the Office for National Statistics. How the day is marked varies between families, gurdwaras and communities.
The release of Guru Hargobind in 1619
Guru Hargobind, the sixth Sikh Guru, was imprisoned at Gwalior Fort by the Mughal emperor Jahangir. He was released in 1619, along with 52 princes who were also held there. The event is remembered as Bandi Chhor Divas: the name means “the day of liberation of prisoners.” For Sikhs, the commemoration centres on the Guru’s release and the freedom of those who left with him.
A widely told account says Jahangir agreed to release the princes who could leave holding onto the Guru’s cloak. In the story, Hargobind had a special cloak made with 52 tails, allowing each prince to hold on and depart. This account gives the liberation story a memorable form, though the essential observance is the Guru’s release and the princes’ freedom.
Bandi Chhor Divas is marked at the Harmandir Sahib, also known as the Golden Temple, in Amritsar. The complex is illuminated for the occasion, and its reflection in the surrounding pool makes the lights a prominent feature of the celebration. The lighting connects the day’s public atmosphere with remembrance of a release from confinement; it does not make the Sikh observance a retelling of the Hindu story associated with Diwali.
Do Sikhs celebrate Diwali?
Yes, many Sikhs mark the same date as Diwali, but they observe it as Bandi Chhor Divas, commemorating Guru Hargobind’s release and the freedom of the 52 princes. They do not celebrate the day for the Hindu story of Rama’s return to Ayodhya. Some Sikhs use the name Diwali when referring to the shared calendar date, while others prefer Bandi Chhor Divas to emphasise its distinct Sikh meaning. Views and family practices vary: not every Sikh observes the date in the same way, and participation can range from attending a gurdwara to a quieter personal observance.
How Sikhs mark the day
Gurdwaras often welcome the community for worship and gathering, with lights and devotional programmes forming part of the day. Practices differ by congregation, so a local gurdwara is the best source for timings and whether events include a procession.
- Gurdwara lights: Many gurdwaras decorate or illuminate their buildings, creating a visible welcome after dark; arrangements and scale differ between local communities.
- Kirtan: Congregations may listen to or sing hymns accompanied by musicians. Visitors can sit quietly, follow the congregation’s cues and join in only if comfortable.
- Langar: The community kitchen serves a free vegetarian meal to visitors. Take a seat where directed, accept only what you can eat and follow local serving arrangements.
- Processions: Some communities hold a procession, often called a nagar kirtan, with hymns and participants moving through local streets; not every gurdwara organises one.
- Seva: Volunteers may help prepare food, serve langar or tidy shared spaces. Ask a host before joining in, since each gurdwara organises tasks differently.
- Respectful visiting: Remove shoes where requested, cover your head inside the prayer hall, dress modestly and ask before photographing worshippers or ceremonies.
In the UK and other diaspora communities, the programme may be shaped by local gurdwara schedules, available spaces and the needs of the congregation. Some hold services and langar on the date itself; others arrange gatherings around work and school commitments.
For a first visit, check the gurdwara’s event details and arrive in time to follow its directions. A head covering, respectful conduct and willingness to share langar are practical ways to take part.
Jains: The Nirvana of Mahavira
For Jains, Diwali is associated with liberation and the pursuit of spiritual knowledge. Its meaning centres on Mahavira, the twenty-fourth Tirthankara, and on the example of disciplined conduct taught in Jain tradition. The observance connects remembrance with practices shaped by ahimsa, or non-violence. These themes give the Festival of Lights a distinct Jain significance.
Mahavira at Pawapuri
Jain tradition holds that Mahavira attained moksha, liberation from the cycle of birth and death, at Pawapuri on the new-moon night of the season. The traditional year of his nirvana is 527 BCE. Pawapuri, a pilgrimage site in present-day Bihar, is closely linked with this account and remains an important place of remembrance for Jains.
The date falls on the new moon associated with Diwali, commonly identified in the Jain calendar as the night of Kartika. Because the observance follows a lunar calendar, its corresponding date in the Gregorian calendar changes from year to year. The central point is the traditional connection between Mahavira’s final liberation and that dark, moonless night, rather than a fixed modern calendar date.
In Jain tradition, lamps lit for Diwali symbolise the light of knowledge. Their glow recalls the spiritual insight associated with Mahavira’s teaching, rather than serving only as decoration. The symbolism also gives a clear meaning to lighting a lamp at home or at a place of worship: it can represent the effort to overcome ignorance through right understanding and disciplined conduct.
Pawapuri’s place in the tradition makes the observance more than a seasonal celebration. For Jain devotees, remembering Mahavira’s nirvana joins a specific event, a specific location in Bihar and a continuing spiritual ideal. The lamps seen during Jain Diwali express that ideal in a simple, visible form.
Gautama Swami and the Jain new year
Jain accounts connect the same night with Gautama Swami, Mahavira’s chief disciple, who gained kevala jnana, or complete knowledge, after Mahavira attained nirvana. The next day begins the Vir Nirvana Samvat, the Jain era reckoned from Mahavira’s liberation, and is observed as the start of the Jain new year. This pairing gives the night and following day distinct meanings: liberation and spiritual awakening, then a new calendrical beginning.
Jain households may mark the occasion through prayer, reflection and careful choices in daily conduct. Customs differ between communities and families, but ahimsa remains a guiding principle. These practical approaches can help visitors take part respectfully:
- If attending a Jain temple or community gathering, check the local schedule in advance; prayer times and special observances vary between temples and traditions.
- At a shared meal, ask the host about ingredients before serving yourself; many Jain households avoid root vegetables, though individual practice differs.
- When preparing food, choose ingredients and methods that minimise harm, and avoid wasting food; this reflects ahimsa in an everyday household setting.
- If lighting a lamp, follow the host’s practice and place it where it can be watched safely; the flame can represent knowledge in Jain tradition.
- Join prayers or hymns only as the hosts invite you, and listen quietly if you do not know the words or the customary responses.
Common household observances include avoiding root vegetables such as potatoes, onions and carrots, because harvesting them is understood to cause harm to living organisms in the soil. Many cooks also take care with food preparation to minimise harm, while the exact rules depend on household commitments. For a guest, asking what is appropriate before bringing food or joining a ritual is a considerate way to participate.
For a practical approach, follow the host’s guidance, respect food choices shaped by ahimsa and treat the new year as a time for reflection rather than assuming every Jain household observes it identically.
Buddhists and Others
Diwali is not generally a Buddhist festival, and Buddhist communities do not share one observance of it. In Nepal, some Newar Buddhists celebrate Swanti, a local festival in the wider Tihar season, with its own sequence of customs. Navayana Buddhists may mark Ashoka Vijayadashami, which commemorates B. R. Ambedkar’s conversion to Buddhism at Nagpur in 1956. These observances have distinct names and meanings, even when their dates fall near Diwali. In the UK, public Diwali events may welcome people of many faiths, while participation alone does not indicate a Buddhist religious practice.
Newar Buddhists and Tihar
Some Newar Buddhists in Nepal observe Swanti, a Newar festival associated with the wider Tihar period. Its lunar-calendar dates usually fall in October or November, and customs vary among families and local communities. The five-day Tihar sequence includes rituals honouring animals, household worship and family gatherings; Swanti gives particular prominence to Newar practices such as Mha Puja.
- Lights and household worship: Families illuminate homes with oil lamps and other lights, and many perform Lakshmi Puja, arranging offerings in a clean, decorated space.
- Kaag Tihar: In the Tihar sequence, crows are honoured with food offerings, reflecting their place in local stories and customary ritual practice.
- Kukur Tihar: Dogs may receive garlands, tika and food as a mark of respect, a visible animal ritual during the festival days.
- Gai Tihar: Cows are honoured in communities that observe this day, with offerings and worship practices varying between households and places.
- Mha Puja and family rites: Newar families perform Mha Puja, a ritual honouring the self, and later gather for Bhai Tika, when siblings exchange blessings.
Not every Newar Buddhist family follows every custom, and the order and emphasis can differ locally. These practices place Swanti within Nepal’s diverse festival season without making Diwali a Buddhist festival in general.
Ashoka Vijayadashami and Ambedkar
Some Navayana Buddhists mark Ashoka Vijayadashami, a commemoration associated with B. R. Ambedkar’s decision to embrace Buddhism. On 14 October 1956, at Nagpur in India, Ambedkar converted to Buddhism alongside a large gathering of followers. The date was Vijayadashami, a Hindu festival day, and the event is also remembered as the beginning of a major movement of conversion to Buddhism.
Ambedkar’s conversion helped establish Navayana, a modern Buddhist tradition shaped by his interpretation of Buddhist teachings and his opposition to caste discrimination. During the Nagpur ceremony, he took refuge in the Three Jewels and accepted the Five Precepts; he also administered 22 vows to those joining him. The gathering took place at Deekshabhoomi, which remains a significant site for Ambedkarite Buddhists.
Annual observances may include visits to Deekshabhoomi, public meetings, speeches, processions and readings connected with Ambedkar’s teachings. The date of Vijayadashami follows the lunar calendar, so it does not fall on 14 October every year; 14 October is the Gregorian date of the 1956 conversion. Ashoka Vijayadashami is distinct from Diwali: its central focus for Navayana Buddhists is Ambedkar’s conversion and the community’s Buddhist identity, not a general Buddhist celebration of the Festival of Lights.
Other communities
Across the UK and other diaspora settings, Diwali events can bring together people from different religious backgrounds, including neighbours, school communities and visitors to public celebrations. Indian, Nepali and other South Asian diaspora organisations may host cultural programmes during the season, while civic venues sometimes stage events featuring lights, performances or community gatherings. Taking part in such an event does not mean that every attendee observes Diwali as a religious festival.
The Office for National Statistics recorded about 273,000 Buddhists in England and Wales in the 2021 Census, around 0.5% of the population. That figure describes religious identification, not how many people attend Diwali events or observe a particular festival. Buddhist practices differ by tradition and family: some Newar Buddhists mark Swanti, and some Navayana Buddhists commemorate Ashoka Vijayadashami, while Diwali is not generally a Buddhist festival.
For a practical guide to an event, check the organiser’s description and date: it may be a Diwali celebration, a Swanti gathering or an Ashoka Vijayadashami observance, each with a different focus.
Questions About Who Celebrates Diwali
Hindus, Jains and Sikhs each give the Diwali season their own meaning, and some Buddhist communities observe related festivals.
Is Diwali only for Hindus?
No. Diwali is not only a Hindu occasion: Hindus, Jains and Sikhs each give the season their own religious meaning, while some Buddhist communities observe related festivals. Their beliefs and observances are distinct, even when they share a calendar period or appear at the same public event. Non-Hindus are welcome at public Diwali celebrations; visitors can follow event guidance, ask before photographing people at worship, and dress respectfully when entering a religious venue.
Do Sikhs celebrate Diwali?
Sikhs mark Bandi Chhor Divas on the same calendar day as Diwali, but it has a distinct meaning rooted in Sikh religious memory. The shared date can lead to both names appearing in local event notices; it does not mean Sikhs observe the day for the same reasons as Hindus. Some Sikhs join wider Diwali festivities, while others focus on Bandi Chhor Divas, and individual or family observance varies.
Do Jains celebrate Diwali?
Yes. Jains mark Diwali in remembrance of Mahavira’s nirvana, giving the season a Jain meaning centred on his liberation. Jain prayers and reflection express Jain beliefs, and customs can vary by region and family. The Jain new year is observed the following day, so the calendar moves from Diwali into a new year for Jain communities.