1.
Jainism
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Jainism, traditionally known as Jain Dharma, is an ancient Indian religion belonging to the śramaṇa tradition. The central tenet is non-violence and respect all living beings. The three main principles of Jainism are ahimsa, anekantavada and aparigraha, followers of Jainism take five main vows, ahimsa, satya, asteya, brahmacharya and aparigraha. Jain monks and nuns observe these vows absolutely whereas householders observe them within their practical limitations, self-discipline and asceticism are thus major focuses of Jainism. The word Jain derives from the Sanskrit word jina, a human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. is called Jina. Followers of the path practiced and preached by the jinas are known as Jains, Parasparopagraho Jivanam is the motto of Jainism. Jains trace their history through a succession of teachers and revivers of the Jain path known as Tirthankaras. In the current era, this started with Rishabhdeva and concluded with Mahavira, Jains believe that Jainism is eternal and while it may be forgotten, it will be revived from time to time. The majority of Jains reside in India, with 6-7 million followers, Jainism is smaller than many other major world religions. Outside of India, some of the largest Jain communities are present in Canada, Europe, Kenya, the UK, Suriname, Fiji, contemporary Jainism is divided into two major sects, Digambara and Śvētāmbara. Namokar Mantra is the most common and basic prayer in Jainism, major Jain festivals include Paryushana and Daslakshana, Mahavir Jayanti, and Diwali. The principle of ahimsa is the most fundamental and well-known aspect of Jainism, the everyday implementation of the principle of non-violence is more comprehensive than in other religions and is the hallmark for Jain identity. Jains believe in avoiding harm to others thoughts, speech. According to the Jain text, Purushartha Siddhyupaya, killing any living being out of passions is hiṃsā, Jains extend the practice of nonviolence and kindness not only towards other humans but towards all living beings. For this reason, vegetarianism is a hallmark of Jain identity, if there is violence against animals during the production of dairy products, veganism is encouraged. Jainism has an elaborate framework on types of life and includes life-forms that may be invisible. Therefore, after humans and animals, insects are the living being offered protection in Jain practice. For example, insects in the home are often escorted out instead of killed, Jainism teaches that intentional harm and the absence of compassion make an action more violent
2.
Jain cosmology
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Jain cosmology is the description of the shape and functioning of the Universe and its constituents according to Jainism. Jain cosmology considers the universe, as an entity, existing since infinity. Jain texts describe the shape of the universe as similar to a man standing with legs apart and this Universe, according to Jainism, is broad at the top, narrow at the middle and once again becomes broad at the bottom. It is characterised by chetana and upayoga, though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state of soul and appearing of another state, ajīva Pudgala - Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i. e. ultimate particles. Paramāṇu or ultimate particle is the building block of all matter. The Paramāṇu and Pudgala are permanent and indestructible, Matter combines and changes its modes but its basic qualities remain the same. According to Jainism, it cannot be created, nor destroyed, dharma-dravya and Adharma-dravya - Dharmastikāya and Adharmastikāya are distinctly peculiar to Jaina system of thought depicting the principle of Motion and Rest. They are said to pervade the entire universe, dharma and Adharma are by itself not motion or rest but mediate motion and rest in other bodies. Without Dharmastikāya motion is not possible and without Adharmastikāya rest is not possible in the universe, Ākāśa - Space is a substance that accommodates the living souls, the matter, the principle of motion, the principle of rest and time. It is all-pervading, infinite and made of infinite space-points, Kāla - Kāla is an eternal substance according to Jainism and all activities, changes or modifications can be achieved only through the progress of time. According to the Jain text, Dravyasaṃgraha, Conventional time is perceived by the senses through the transformations and modifications of substances, real time, however, is the cause of imperceptible, minute changes that go on incessantly in all substances. The Jain doctrine postulates an eternal and ever-existing world which works on natural laws. The existence of a deity is overwhelmingly opposed in the Jain doctrine. The Digambara sect of Jainism postulates that the universe is fourteen Rajju high and its breadth is seven Rajjus at the bottom and decreases gradually till the middle where it is one Rajju. The width then increases gradually till it is five Rajju and again till it is one Rajju. The apex of the universe is one Rajju long, one Rajju wide, the total space of the world is thus 343 cubic Rajju. The svetambara view differs slightly and postulates that there is constant increase and decrease in the breadth, apart from the apex which is the abode of liberated beings, the universe is divided into three parts
3.
Karma in Jainism
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Karma is the basic principle within an overarching psycho-cosmology in Jainism. Human moral actions form the basis of the transmigration of the soul, the soul is constrained to a cycle of rebirth, trapped within the temporal world, until it finally achieves liberation. Liberation is achieved by following a path of purification, Karma not only encompasses the causality of transmigration, but is also conceived of as an extremely subtle matter, which infiltrates the soul—obscuring its natural, transparent and pure qualities. Karma is thought of as a kind of pollution, that taints the soul with various colours, based on its karma, a soul undergoes transmigration and reincarnates in various states of existence—like heavens or hells, or as humans or animals. Jains cite inequalities, sufferings, and pain as evidence for the existence of karma, various types of karma are classified according to their effects on the potency of the soul. The Jain theory seeks to explain the process by specifying the various causes of karmic influx and bondage, placing equal emphasis on deeds themselves. The Jain karmic theory attaches great responsibility to individual actions, the Jain doctrine also holds that it is possible for us to both modify our karma, and to obtain release from it, through the austerities and purity of conduct. According to Jains, all souls are pure in their inherent and ideal state, possessing the qualities of infinite knowledge, infinite perception, infinite bliss. However, in experience, these qualities are found to be defiled and obstructed. The soul has been associated with karma in this way throughout an eternity of beginningless time and this bondage of the soul is explained in the Jain texts by analogy with gold ore, which—in its natural state—is always found unrefined of admixture with impurities. Similarly, the pure state of the soul has always been overlaid with the impurities of karma. This analogy with gold ore is also taken one step further, Jainism speaks of karmic dirt, as karma is thought to be manifest as very subtle and microscopically imperceptible particles pervading the entire universe. They are so small that one space-point—the smallest possible extent of space—contains an infinite number of karmic particles and it is these karmic particles that adhere to the soul and affect its natural potency. This material karma is called dravya karma, and the resultant emotions—pleasure, pain, love, hatred, the relationship between the material and psychic karma is that of cause and effect. The material karma gives rise to the feelings and emotions in worldly souls, which—in turn—give rise to psychic karma and these emotions, yet again, result in influx and bondage of fresh material karma. Jains hold that the matter is actually an agent that enables the consciousness to act within the material context of this universe. They are the carrier of a souls desire to physically experience this world. When attracted to the consciousness, they are stored in an interactive karmic field called kārmaṇa śarīra, thus, karma is a subtle matter surrounding the consciousness of a soul
4.
Sallekhana
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Sallekhana is the last vow prescribed by the Jain ethical code of conduct. The vow of sallekhana is observed by the Jain ascetics and lay votaries at the end of their life by reducing the intake of food. Sallekhana is allowed when normal life according to religion is not possible due to old age and it is a highly respected practice among the members of the Jain community. According to Jain texts, sallekhana leads to ahimsā, as a person observing sallekhana subjugates the passions, in 2015, the Rajasthan High Court banned the practice, calling it suicide. On 31 August 2015, the Supreme Court of India stayed the decision of the Rajasthan High Court, Sallekhana is made up from two words sal and lekhana, which means to thin out. Properly thinning out of the passions and the body is sallekhana, Sallekhana is prescribed both for householders and ascetics. In Jainism, both ascetics and householders have to follow five fundamental vows, ascetics must observe complete abstinence and their vows are thus called mahavratas, the vows of the laity are called anuvratas. Jain ethical code also prescribes seven supplementary vows, which include three guņa vratas and four śikşā vratas, an ascetic or householder who has observed all the vows prescribed to shed the karmas, takes the vow of sallekhana at the end of his life. According to the Jain text, Purushartha Siddhyupaya, sallekhana enable a householder to carry with him his wealth of piety, Sallekhana is treated as a supplementary to the twelve vows taken by Jains. However, some Jain Acharyas such as Kundakunda, Devasena, Padmanandin and Vasunandin have included it under the last vow, according to famous Jain text, Ratnakaranda śrāvakācāra, the sallekhana can be observed only on the arrival of unavoidable calamity, distress, senescence and disease. The duration of the practice could be up to years or more. Sixth part of the Jain text, Ratnakaranda śrāvakācāra is on sallekhana, the procedure expounded is as follows— Giving up solid food by degrees, one should take to milk and whey, then giving them up, to hot or spiced water. Giving up hot water also, and observing fasting with full determination, he should give up his body, the purpose is to purge old karmas and prevent the creation of new ones. The vow of Sallekhana can not be taken by a lay person on his own without being permitted by a monk, in around 300 BC, Chandragupta Maurya undertook sallekhana atop Chandragiri Hill, Śravaṇa Beḷgoḷa, Karnataka. Chandragupta basadi at Shravanabelagola marks the place where the saint Chandragupta died, the Doddahundi nishidhi inscription, a hero stone from Doddahundi,18 km from Tirumakudalu Narasipura in the Mysore district, Karnataka state, India. It has an undated old Kannada language inscription which historians J. F. Fleet, I. K. Sarma, rice have dated by context to 840 or 869 C. E. The hero stone has a depiction in frieze of the ritual death of the Western Ganga Dynasty king Ereganga Nitimarga I. The memorial was raised by the kings son Satyavakya, such nishidhis were raised in medieval India in honor of important Jain personalities who ended their life voluntarily after following severe ritual vow
5.
Tirthankara
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In Jainism, a tirthankara is a saviour and spiritual teacher of the dharma. The word tirthankara signifies the founder of a tirtha, which is a passage across the sea of interminable births and deaths. According to Jains, a tirthankara is an individual who has conquered the saṃsāra. After understanding the nature of the Self or soul, the Tīrthaṅkara attains Kevala Jnana. Tirthankara provides a bridge for others to follow the new teacher from saṃsāra to moksha, according to Jain cosmology, in each half of the cosmic time cycle, exactly twenty-four tirthankaras grace this part of the universe. The first tirthankara was Rishabhanatha, who is credited for formulating and organising humans to live in a society harmoniously, the 24th and last tirthankara of present half-cycle was Mahavira. History records the existence of Mahavira and his predecessor, Parshvanatha, a tirthankara organises the sangha, a fourfold order of male and female monastics, srāvakas and śrāvikās. The tirthankaras teachings form the basis for the Jain canons, the inner knowledge of tirthankara is believed to be perfect and identical in every respect and their teachings do not contradict one another. However, the degree of elaboration varies according to the spiritual advancement, the higher the spiritual advancement and purity of mind of the society, the lower the elaboration required. While tirthankaras are documented and revered by Jains, their grace is said to be available to all living beings, Tīrthaṅkaras are arihants who after attaining kevalajñāna preach the true dharma. An Arihant is also called Jina, that is one who has conquered inner enemies such as anger, attachment, pride and they dwell exclusively within the realm of their Soul, and are entirely free of kashayas, inner passions, and personal desires. As a result of this, unlimited siddhis, or spiritual powers, are available to them – which they use exclusively for the spiritual elevation of living beings. Through darśana, divine vision, and deshna, divine speech, they help others in attaining kevalajñana, the word tirthankara signifies the founder of a tirtha which means a fordable passage across the sea of interminable births and deaths. Tirthankaras are variously called Teaching Gods, Ford-Makers, Crossing Makers and Makers of the River-Crossing, Jain texts propound that a special type of karma, the tīrthaṅkara nama-karma, raises a soul to the supreme status of a Tīrthaṅkara. Five auspicious events called, Pañca kalyāṇaka marks the life of tirthankara, Gārbha kalyāṇaka. Janma kalyāṇaka, Birth of a tirthankara, indra performs a ceremonial bath on tirthankara on Mount Meru. Dīkṣā kalyāṇaka, When a tirthankara renounces all worldly possessions and become an ascetic, jñāna kalyāṇaka, The event when a tirthankara attains kevalajñāna. A samavasarana is erected from where he delivers sermons and restores sangha after that, nirvāṇa kalyāṇaka, When a tirthankara leaves his mortal body, it is known as nirvana
6.
Parshvanatha
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Parshvanatha, also known as Parshva, was the twenty-third Tirthankara of Jainism. He is the earliest Jain leader for whom there is evidence of having been a historical figure. Circumstantial evidence including a description of the teachings of Parshvanatha in the Sayings of the Seers, Parshvanatha was born on the tenth day of the dark half of the month of Paush to King Asvasena and Queen Vamadevi of Benaras. He belonged to the Ikshvaku dynasty and he assumed and began to practice the twelve basic vows of the adult Jain householder when he reached the age of eight. Parshvanatha lived as formal prince of Benaras and at the age of thirty and he meditated for eighty-four days before attaining Kevala Jnana under a Dhaataki tree near Benaras. His first disciples were his mother and wife, after preaching for 70 years, he achieved moksha at the age of one hundred atop Shikharji, which is known today as the Parasnath Hills after him. Parshvanatha was called purisādāṇīya, a name which shows that he must have been a genial personality, Marubhuti - Visvabhuti, the prime minister of King Aravinda had two sons, elder one named Kamath and younger one named Marubhuti. Kamath killed Marubhuti and died as a criminal, elephant - He was then reborn as an elephant in the forests of Vindyachal. Meanwhile, King Aravinda, after death of his minister Marubhuti, when the elephant came near Aravinda, he recalled his previous human life by the blessings of Aravinda and became calm. Kamath was reborn as a serpent this time, one day, when the elephant went to a river to quench his thirst, the serpent attacked him and he died the peaceful death of absolute renunciation. Sasi-prabha - Vajraghosha was reborn as Sasi-prabha in the twelfth heaven, Agnivega - After spending a luxurious life in heaven, he was reborn as prince Agnivega. He ascended the throne of his father which he renounced to lead an ascetic life. Kamath was reborn as a serpent again after hell and again killed the ascetic in Himalayas during penance, when he was a prince he saved two snakes that had been trapped in a log in an Kamath’s fire. Later, the snakes were reborn as Dharnendra, the lord of the kingdom of the nāgas. Dharnendra and Padmavati sheltered Parshvanatha from a storm sent by a Meghmali, according to the Kalpa Sūtra, Parshvanatha had 164,000 śrāvakas and 327,000 śrāvikās and 16,000 sādhus and 38,000 sādhvīs. He had eight ganadharas, Śubhadatta, Āryaghoṣa, Vasiṣṭha, Brahmacāri, Soma, Śrīdhara, Vīrabhadra, after his death, the ganadhara Śubhadatta became the head of the monastic order. He was then succeeded by Haridatta, Āryasamudra and Keśī, one of the question as mentioned in Śvētāmbara text was The Law taught by Parsva, recognizes but four vows, whilst that of Vardhamana enjoins five. Therefore, according to texts, Parshvanatha taught four vows instead of the presently famous five vows
7.
Mahavira
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Mahavira, also known as Vardhamāna, was the twenty-fourth and last Jain Tirthankara. Mahavira was born into a family in what is now Bihar, India. At the age of 30, he left his home in pursuit of spiritual awakening, and abandoned worldly things, including his clothes, for the next twelve-and-a-half years, Mahavira practiced intense meditation and severe penance, after which he became kevalī. For the next 30 years, he travelled throughout the Indian subcontinent to teach Jain philosophy, Mahavira taught that the observance of the vows ahimsa, satya, asteya, brahmacharya and aparigraha is necessary to elevate the quality of life. He gave the principle of Anekantavada, Syadvada and Nayavada, the teachings of Mahavira were compiled by Gautama Swami and were called Jain Agamas. Most of these Agamas are not available today, jains believe Mahavira attained moksha at the age of 72. In Jainism, a Tirthankara signifies the founder of a tirtha which means a fordable passage across the sea of interminable births and deaths, according to the Jain texts, twenty-four Tirthankaras grace each half of the cosmic time cycle. Mahavira was the last Tirthankara of avasarpani, Samantabhadra, an illustrious Digambara monk, who lived in the 2nd century A. D. called the tīrtha of Mahavira by the name Sarvodaya. Mahavira is often called the founder of Jainism, but this was not the case because the Jain tradition recognizes his predecessors, in addition to that, Parshvanatha is accepted as a historical figure. According to Jain texts, Mahaviras childhood name was Vardhamāna, because of the prosperity in the kingdom at the time of his birth. He was called Mahavira because of the acts of bravery he performed during his childhood, Mahavira was given the title Jīnā, which later became synonymous with Tirthankara. Buddhist texts refer to Mahavira as Nigaṇṭha Jñātaputta, Nigaṇṭha means without knot, tie, or string and Jñātaputta, refers to his clan of origin as Jñāta or Naya. He is also known as Sramana, in the Gregorian calendar, this date falls in March or April and is celebrated as Mahavir Jayanti. Traditionally, Kundalpur in the ancient city of Kashtriya Kund Lachhuar is regarded as his birthplace, in the present-day Sikandra Division of Jamui district, according to Jainism, after his birth, anointment and abhisheka —carried out by Indra on Mount Meru. Most modern historians agree he was born at Kundagrama, now Basokund in Muzaffarpur district in the state of Bihar, Jain traditions date Mahavira as living from 599 B. C. to 527 B. C. Western historians date Mahavira as living from 480 BC to 408 BC, some Western scholars suggest Mahavira died around 425 BC. His height was seven cubits as per the description given in Aupapatika Sutra, as the son of a king, Mahavira had all luxuries of life at his disposal. According to the chapter of the Śvētāmbara text Acharanga Sutra
8.
Digambara
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Digambara is one of the two major schools of Jainism, the other being Śvētāmbara. The word Digambara is a combination of two words, dig and ambara, referring to those whose garments are of the element that fills the four quarters of space, Digambara monks do not wear any clothes. The monks carry picchi, a made up of fallen peacock feathers, kamandalu. One of the most important scholar-monks of Digambara tradition was Kundakunda and he authored Prakrit texts such as the Samayasāra and the Pravacanasāra. Other prominent Acharyas of this tradition were, Virasena, Samantabhadra, the Satkhandagama and Kasayapahuda have major significance in the Digambara tradition. The word Digambara is a combination of two Sanskrit words, dik and ambara, referring to those whose garments are of the element that fills the four quarters of space. Digambara monks do not wear any clothes as it is considered to be parigraha, a Digambara monk has 28 mūla guņas. These are, five mahāvratas, five samitis, pañcendriya nirodha, Şadāvaśyakas, the monks carry picchi, a broom made up of fallen peacock feathers for removing small insects without causing them injury, Kamandalu and shastra. The head of all monastics is called Āchārya, while the saintly preceptor of saints is the upādhyāya, the Āchārya has 36 primary attributes in addition to the 28 mentioned above. The monks perform kayotsarga daily, in a rigid and immobile posture, with the arms held stiffly down, knees straight, female monastics in Digambara tradition are known as aryikas. According to Digambara texts, after liberation of the Lord Mahavira, during the next hundred years, five Āchāryas had complete knowledge of the scriptures, as such, called Śruta Kevalīs, the last of them being Āchārya Bhadrabahu. Spiritual lineage of heads of orders is known as Pattavali. Relics found from Harrapan excavations like seals depicting Kayotsarga posture, idols in Padmasana, the presence of gymnosophists in Greek records as early as the fourth century BC, supports the claim of the Digambaras that they have preserved the ancient Śramaṇa practice. The Digambara Jains worship completely nude idols of tirthankaras and siddha, the tirthankara is represented either seated in yoga posture or standing in the Kayotsarga posture. The truly sky-clad Jaina statue expresses the perfect isolation of the one who has stripped off every bond and his is an absolute abiding in itself, a strange but perfect aloofness, a nudity of chilling majesty, in its stony simplicity, rigid contours, and abstraction. The Digambara sect of Jainism rejects the authority of the texts accepted by the other major sect, according to the Digambaras, Āchārya Dharasena guided two Āchāryas, Pushpadanta and Bhutabali, to put the teachings of Mahavira in written form,683 years after the nirvana of Mahavira. The two Āchāryas wrote Ṣaṭkhaṅḍāgama on palm leaves which is considered to be among the oldest known Digambara texts, Āchārya Bhutabali was the last ascetic who had partial knowledge of the original Jain Agamas. Later on, some learned Āchāryas started to restore, compile and put into words the teachings of Lord Mahavira
9.
Jain symbols
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Jain symbols are symbols based on the Jain philosophy. The swastika is an important Jain symbol and this perfect state of liberation is symbolized by the crescent and dot at the top of the svastika. It also represents the four columns of the Jain Sangha, sadhus, sadhvis, sravakas and shravikas - monks, nuns and it also represents the four characteristics of the soul, infinite knowledge, infinite perception, infinite happiness, and infinite energy. The hand with a wheel on the palm symbolizes Ahimsa in Jainism, the word in the middle is ahiṃsā. The wheel represents the dharmachakra, which stands for the resolve to halt the saṃsāra through the pursuit of Ahimsa. Since then, this emblem is used in almost all of Jain magazines, on wedding cards, on Jain festival cards, the Jain emblem is composed of many fundamental concepts and symbols. The outline of the image represents the universe as described in Jain Agamas, the upper portion indicates heaven, the middle portion indicates the material world and the lower portion indicates hell. The semi-circular topmost portion symbolizes siddhashila, which is a zone beyond the three realms, All of the siddhas or liberated bodiless souls reside on this forever, liberated from the cycle of life and death. The three dots on the top under the semi-circle symbolize the Ratnatraya – right belief, right knowledge, every creature in this world can become free from the cycle of life and death. This gives the message that it is necessary to have the Ratnatraya in order to attain moksha, in the top portion, the swastika symbol is present. The symbol of hand in the lower portion shows fearlessness and symbolizes the feeling of ahimsa towards all the creatures in this world. The circle in the middle of the hand symbolizes saṃsāra and the 24 spokes represent the preachings from the 24 Tirthankaras, the meaning of the mantra at the bottom, Parasparopagraho Jivanam, is All life is bound together by mutual support and interdependence. In short, the Jain emblem represents many important concepts to show the path to enlightenment by following the principles of ahimsa. It is important that an emblem or symbol is used consistently in the format to preserve its value. There are many variations of the symbol in use currently, however, they do not show all the fundamental concepts embedded in the current emblem. For example, JAINA in North America uses a version of the standard Jain symbol. It replaces the swastika with Om because the swastika is associated with Nazi Germany there, the Om symbol is also used in ancient Jain scriptures to represent the five lines of the Navakar mantra, which is the most important part of the daily prayer in the Jain religion. The Navakar mantra honors the panch parmeshtis, the Ashtamangala are a set of eight auspicious symbols
10.
Diwali
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Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere. It is a holiday in Fiji, Guyana, India, Malaysia, Mauritius, Myanmar, Nepal, Singapore, Sri Lanka, Suriname, Trinidad and Tobago. One of the most popular festivals of Hinduism, it signifies the victory of light over darkness, good over evil, knowledge over ignorance. Its celebration includes millions of lights shining on housetops, outside doors and windows, around temples, in the Gregorian calendar, Diwali night falls between mid-October and mid-November. Before Diwali night, people clean, renovate, and decorate their homes and offices, after puja, fireworks follow, then a family feast including mithai, and an exchange of gifts between family members and close friends. Deepavali also marks a major shopping period in nations where it is celebrated, the name of festive days as well as the rituals of Diwali vary significantly among Hindus, based on the region of India. Dhanteras usually falls eighteen days after Dussehra, Diwali or Sanskrit dīpāvali means series of lights, and is derived from dīpam light, lamp and oli glow of light. Diwali is also known as festival of lights. Diwali dates back to ancient times in India, as a festival after the summer harvest in the Hindu calendar month of Kartika. The diyas are mentioned in Skanda Purana to symbolically represent parts of sun, the giver of light and energy to all life. Hindus in some regions of India associate Diwali with the legend of Yama, the Nachiketa story about right versus wrong, true wealth versus transient wealth, knowledge versus ignorance is recorded in Katha Upanishad composed in 1st millennium BC. King Harsha in the 7th century Sanskrit play Nagananda mentions Deepavali as Deepapratipadutsava, the Persian traveller and historian Al Biruni, in his 11th century memoir on India, wrote of Deepavali being celebrated by Hindus on New Moon day of the month of Kartika. Diwali is one of the happiest holidays in India and Nepal with significant preparations, people clean their homes and decorate them for the festivities. People also buy gifts for family members and friends which typically include sweets, dry fruits and it is also the period when children hear ancient stories, legends about battles between good and evil or light and darkness from their parents and elders. Girls and women go shopping and create rangoli and other creative patterns on floors, near doors, youth and adults alike help with lighting and preparing for patakhe. There is significant variation in practices and rituals. Depending on the region, prayers are offered one or more deities, with most common being Lakshmi – the goddess of wealth. On Diwali night, fireworks light up the neighborhood skies, later, family members and invited friends celebrate the night over food and sweets
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