The Forgotten Diwali Rituals from Different Indian States

Disclaimer: Some of the rituals mentioned below are based on local oral traditions, regional folklore, and older texts. They may not be exactly practiced now, or may have variations between villages. Please treat them as cultural memory more than strict history.

Diwali is India’s Festival of Lights—a celebration known for diyas, sweets, fireworks and big family gatherings. But beyond the familiar Lakshmi Puja and Rangoli, many Diwali rituals have gradually faded away. Some are remembered only by elders, some still survive in remote areas. These forgotten rituals reflect regional identities, beliefs, and the richness of India’s cultural tapestry. Reclaiming them can deepen our understanding of Diwali and revive traditions at risk of vanishing.

Below are several lesser-known or dying Diwali rituals from different states, followed by notes on how they’re fading, why that may be, and what we can do to preserve them.

1. Hukka Paati (Maithil / Mithila region, Bihar / Nepal border)

• What it is: In parts of Mithila, there is a ritual called Hukka Paati (or Hookah Patti / Ukka-Patti). On the night of Diwali Puja, people make a long metallic ring or string and attach a fire-ball or burning object, then rotate it around their body in specific paths. It is symbolic of Prakash Tarpan (offering of light) and invokes blessings for prosperity.
• What’s forgotten: Many younger people in towns no longer practice it—due to fire safety concerns, lack of space, or loss of interest. The precise way of rotating, the times, the chants etc., are fading.

2. Kauriya Kathi in Odisha

• What it is: In Odisha, there is ritual called Kauriya Kathi (“burning jute sticks”). On Diwali, bundles of jute sticks are burned while certain mantras are chanted, often to honour ancestors or ancestral spirits, to guide them or seek their blessings.
• What’s forgotten: The exact chants, timings, and elders’ knowledge are less transmitted now. Many families simply light lamps and skip the ancestral aspect.

3. Pathar Ka Mela (Himachal Pradesh, Dhami / Halog)

• What it is: In Himachal, particularly in villages like Dhami in Halog, there used to be a stone-pelting festival (“Pathar ka Mela”) just after Diwali. Two groups throw stones at each other; it is believed that being hit is somehow auspicious or brings good luck.
• What’s forgotten: Because of safety, modern sensibilities, and administrative regulation, this ritual is now rare or very restrained. It may survive more in remote villages than towns.

4. Dyari / Diyari (Sindhi communities; parts of Gujarat / Rajasthan / MP)

• What it is: A ritual where a bowl of raw milk is prepared; silver or gold coins (or imitation), sweets like laee or sev barfi are dropped into it; the family prays together. The silver/gold coins are later touched to one’s head as a blessing. Often repeated for some days leading up to Lakshmi Puja.
• What’s forgotten: Many Sindhi families outside their traditional regions no longer observe all the steps; modern life, migration, and simplification have led to fixing one day rather than doing multi-day rituals.

5. Vasu Baras in Maharashtra

• What it is: Vasu Baras is a ritual celebrated a day before or close to Diwali in parts of Maharashtra. The ritual honours cows (considered sacred), washing, decoration, feeding cattle, and seeking blessings. It symbolises prosperity, humility, and connection to agrarian roots.
• What’s forgotten: In urban areas people may skip Vasu Baras or just do a small puja without the larger community ceremonies; over time many details (songs, offerings, traditional food) are lost.

6. Govardhan Puja in Villages

• What it is: Villages in Madhya Pradesh and other states sometimes hold Govardhan Puja not in temple settings but by building a small earthen mound to represent Govardhan Hill, decorating it, offering food, sometimes even letting cattle walk over the “hill” as a sign of respect.
• What’s forgotten: The symbolism, the songs of praise, and the village gathering are less commonly done now; commercial or urban centres often focus only on Lakshmi Puja.

7. Maavilakku / Edible Lamps in South India

• What it is: In Tamil Nadu and neighbouring Andhra / Kerala regions, there is a tradition of Maavilakku — lamps made from a dough of rice flour (maavu) and sweeteners (like jaggery), shaped, sometimes with millet flours, then an indentation for oil and a wick. These lamps are lit during Karthika-Deepam (close to Diwali).
• What’s forgotten: Many now use regular oil lamps or electric lights; making edible lamps is laborious so often skipped; some have lost the recipes or the practice entirely except in older families.

8. Dev Deepavali (Varanasi)

• What it is: In Varanasi, Dev Deepavali (sometimes 15 days after Diwali), the Ghats are lit with thousands of diyas; aarti ceremonies are held on the Ganga banks; locals believe gods and ancestors visit during this time; it’s a spiritual and communal ritual.
• What’s forgotten (or fading): Some younger people see Dev Deepavali more as a tourist spectacle rather than participating fully; traditional folk songs, certain offerings, and participation of local boat-owners etc. is reducing; upkeep of old ghats and paths is also a challenge.

Why These Rituals Are Fading

• Urbanization and space constraints: Many rituals require open space, cattle, fields, jute sticks or loud or messy things; in cities, people cannot perform them.
• Safety & regulation: Stone-throwing, burning effigies, fire-balls etc. are risky; local authorities often restrict them.
• Migration and lifestyle changes: People moving to cities, changing work schedules → less time and knowledge passed from elders to children.
• Commercialization and simplification: Focus shifts to lights, decorations, gift shopping, sweets — while nuanced local rituals are skipped.
• Environmental / pollution concerns: Firecrackers and burning practices are under scrutiny; some rituals involve smoke or burning, which may be discouraged.

How We Can Revive These Forgotten Rituals

1. Document oral histories: Talk to elders in villages, collect stories of how they used to celebrate, record songs, chants, recipes.
2. Local festivals & events: Organize small community gatherings during Diwali to re-perform these rituals—schools, temples, community halls can help.
3. Use social media: Share videos and blogs of these rituals; younger people often respond to visual content.
4. Adapt safely: Modify rituals to be safe (e.g. remove dangerous elements), retain the symbolic meaning.
5. Integrate into mainstream celebrations: Encourage those who plan large Lakshmi Puja or temple events to include one forgotten ritual (like Kauriya Kathi, or Hukka Paati) as part of the program.

Conclusion

Diwali is more than lights and fireworks; at its heart, it is a festival of memory, connection, and meaning. The forgotten rituals of India—from Maithil Hukka Paati to Odisha’s Kauriya Kathi, from the Pathar Ka Mela in Himachal to edible lamps in the south—carry stories that deepen our connection to culture, ancestors, nature, and each other.

Even if you cannot revive every ritual fully, preserving knowledge of them matters. By sharing, learning, adapting, we can ensure these beautiful customs don’t vanish entirely.