Why Holi Is Not Celebrated By Pakistani Hindus

[Indus Priest King]

https://www.facebook.com/video.php?v=1830385987021377

Many people wrongly assume that North Indian (Gangetic) Hindu traditions, rituals and celebrations are universal to all other Hindu communities in the world. This is actually not true…for example, Holi is not celebrated in southern India, in particular Tamil Nadu – nor is it celebrated in other countries with a significant Hindu population such as Myanmar, Thailand and Indonesia. Similarly, Holi as it is presently defined, was never a big celebration among the Hindu populations of the Indus Valley (Sindh and Punjab) or the early Vedic tribes either. Throwing coloured powder was never part of any Vedic celebration – in fact the term “Holi” is not even found in the Vedas. What we know as Holi today was imported during British rule (1842 to 1947), when Brahmanism experienced a revival and when Gangetic Hindu traditions began spreading throughout the British Raj. Some Hindu communities in Sindh and Punjab decided to adopt Holi during this period, while most continued with there own local traditional celebrations – in Punjab these celebrations are known as Lohri and in Sindh as Lal Loi and Cheti Chand.

~ Vedic vs Puranic Hinduism ~
In order to understand why Holi is not celebrated in Pakistan, you first need to understand the difference between Vedic and Puranic Hinduism. My post “Pakistani Hinduism (Vedic) vs Indian Hinduism (Puranic)” provides a detailed explanation. It clearly points to ethnic, cultural and religious differences and a “clash of civilizations and nations” between the Vedic Indus Valley and the Puranic Ganges Plain/Deccan. As a result, many texts from the respective regions sang praises of war against the other. For example, in Puranic Hinduism, the central Gangetic Mahabharata texts depict the Dravidian god (Krishna) clashing with and defeating the Vedic god (Indra). Vice versa, Vedic texts regularly sung praises of Indra destroying "'Dasya-purahs' or cities in the Ganges plain. This clearly indicates that the Vedic people and culture of the Indus did not accept the Gangetic priests, their gods, shastras, religion, culture, Brahmanical caste ideology or the Puranas. Vice versa, the Puranic Hindus did not accept Vedic culture or beliefs either. For those who not acquainted on this topic, I would suggest reading my post by clicking here > https://www.facebook.com/…/a.780771428649…/1766814536711856/

~ Vedic spring festivals ~
After the Aryans migrated and settled in the Indus Valley beginning in 1800 BC, they merged with the native Indus Harappans. By 1500 BC, this merging had given rise to Indo-Aryan people (Vedic tribes), Indo-Aryan language (Vedic Sanskrit), Indo-Aryan culture and religion (Vedic faith) and Indo-Aryan texts (Vedas). This Vedic Civilization was centered in the Indus Valley and referred to Sindhu (Sindh) and Sapta Sindhu (Punjab) as sacred Vedic land.

The Vedas do not mention Holi at all; however, it does mention a ritual that took place upon or shortly after the winter solstice. The winter solstice is the shortest day of the year and Vedic tribes would set large bonfires while chanting hymns to Sorya and Agni – this was to welcome the spring season and enjoined participants to light the inner fire of spiritual wisdom, values and meditation with a fresh start to a new year. The ritual included chanting several Vedic hymns to:

Sorya – this god was adopted from the Iranian Avestan deity “Hvare-Khshaeta”, which means “Radiant Sun”. Chanting hymns towards the radiant sun was meant to welcome longer days and sun's journey to the northern hemisphere.

Agni – this god is also named Matarisvan in the Vedas, and was adopted from the Iranian Avestan concept of holy fire called “Atar”, sometimes described in abstract terms as "burning and unburning fire" or "visible and invisible fire". Chanting hymns to Agni was considered two folded as the holy fire was meant to purify the soul as well as remove evil. Notice in both cases, the good versus evil (light versus dark) theme is prevalent.

An offering of wheat (or some crop) to the bonfire was also done, presumably done as prayer and thanksgiving for a large harvest at years end. As mentioned many times in my posts, agriculture played a huge role in the Indus Valley and its large crop yields was one of the reasons why the region was very wealthy and sought after by foreign empires. This explains why a ritual such as this would exist and be central to its ideology.

Chanting of hymns was also done for other Vedic gods as well, but to keep this simple I’ve highlighted only the main two. The Vedic spring festivals had several different names depending upon where in the Indus Valley you were. To this day, these celebrations continue in Punjab as Maghi and Lohri and in Sindh as Tirmoori, Lal Loi and Cheti Chand.

~~ Punjab ~~
In Punjab, Lohri (لوہری) is celebrated to commemorate the passing of the winter solstice and is observed on the night before Maghi (مہجی), which is a Punjabi festival dedicated to the Vedic sun god Sorya. During the day, children go from door to door singing folk songs and in return are given sesame seeds, gur (jaggery), peanuts and sugar-candy, which together is known as Lohri. A bonfire is then lit at sunset in the main village square, and people toss sesame seeds, gur (jaggery), peanuts and sugar-candy on the bonfire. Some will sit around it or sing, while others perform a prayer to Sorya and or Agni. This is to show respect to the natural element of fire, a tradition common in winter solstice celebrations around the world. Lohri is also associated with folklore and the story of Abdullah Bhatti, who was born in Pindi Bhattian in the mid 16th century during Mughul rule of Punjab. Bhatti led a class revolt against Mughal rule under Emperor Akbar. His class war took the form of social banditry, taking from the rich and giving to the poor. As per folklore, he rescued girls from abduction, which were being sold into slavery, arranged their marriages and provided their dowries. This made him a legend and is often referred to as the “Robin Hood of Punjab”.

~~ Sindh ~~
In Sindh, Lal Loi (لال لوی) is celebrated to commemorate the passing of the winter solstice and is observed on the night before Tirmoori (ٹرموری), which is a Sindhi festival dedicated to the Vedic sun god Sorya. Lal Loi and Tirmoori are to Sindh what Lohri and Maghi are to Punjab, however, not all Sindhis celebrate Lal Loi, as this is celebrated more in northern Sindh. Sindhis believe that the focus of Lal Loi should be on getting rid of old belongings and cleansing the mind. Kites are also flown on this day. Tirmoori is celebrated as the passing of the winter solstice, which is then followed by Lal Loi. Parents usually send sweets made of sesame seeds to their married daughters during this period.

Cheti Chand (چھٹی چند) is somewhat unrelated, since this occurs well after the winter solstice. However, this festival marks the beginning of the New Year for Sindhi Hindus. The festival date is based on the lunar cycle, with it being celebrated on the first day of the year in the Sindhi month of Chet. It typically falls in late March or early April in the Gregorian calendar. This festival marks the arrival of spring and harvest, but in Sindhi community it also marks the mythical birth of Uderolal in 1007 AD. He reprimanded Mirkhshah, a tyrannical leader of Sindh, and preached that Muslims and Hindus deserve the same religious freedoms. He became the champion of the people in Sindh and among his Sufi Muslim followers is known as Khwaja Khizir (خواجہ خضر).

~ Holi ~
In comparison to Vedic beliefs, the Puranic Hindu beliefs of the Ganges plain directly mentions Holi – such as in the Puranas, Dasakumara Charita, and by the poet Kālidāsa during the 4th century reign of Chandragupta II of the Mauryan Empire. Holi according to Puranic beliefs signifies the victory of good over evil, the arrival of spring, end of winter, and for many a festive day to meet others, play and laugh, forget and forgive, and repair broken relationships. It is also celebrated as a thanksgiving for a good harvest. Holi is celebrated as a festival of colours in the honour of Gangetic Hindu god Vishnu and his follower Prahlada. King Hiranyakashipu, according to a legend found in chapter 7 of Bhagavata Purana, was the king of demonic Asuras, and had earned a boon that gave him five special powers: he could be killed by neither a human being or an animal, neither indoors or outdoors, neither at day or at night, neither by astra (projectile weapons) nor by any shastra (handheld weapons), and neither on land or in water or air. Hiranyakashipu grew arrogant and thought he was a god, and demanded that everyone worship only him. Hiranyakashipu's own son, Prahlada, however, disagreed. He was and remained devoted to Vishnu, which infuriated Hiranyakashipu. He subjected Prahlada to cruel punishments, none of which affected the boy or his resolve to do what he thought was right. Finally, Holika, Prahlada's evil aunt, tricked him into sitting on a pyre with her. Holika was wearing a cloak that made her immune to injury from fire, while Prahlada was not. As the fire roared on the pyre, the cloak flew off Holika and encased Prahlada, who survived while Holika burned. Vishnu then took the form of Narasimha (half human and half lion) and took Hiranyakashyapu at a doorstep (which was neither indoor or outdoor), placed him on his lap (which was neither land, water or air), and then eviscerated and killed the king with his lion claws (which were neither a handheld or projectile weapon). The Holika bonfire and Holi signifies the celebration of the symbolic victory of good over evil, of Prahlada over Hiranyakashipu, and of the fire that burned Holika. On the eve of Holi, typically at or after sunset, the pyre is lit, which symbolizes the victory of good over evil. People gather around the fire to sing and dance. Holi frolic and celebrations begin the morning after the Holika bonfire. There is no tradition of holding puja (prayer), and the day is for partying and pure enjoyment. Children and young people form groups armed with dry colours, coloured solution and water guns, water balloons filled with coloured water, and other creative means to colour their targets. After a day of play with colours, people clean up, wash and bathe, sober up and dress up in the evening and greet friends and relatives by visiting them and exchanging sweets.

~ Conclusion ~
In the end, both Holi and the Vedic spring festivals (Lohri and Lal Loi) are essentially celebrating the end of winter and the beginning of spring. Many spring festivals occur around the world around this time period – and a consistent theme has been repeating itself, whereby the winter signifies darkness and evil, while spring signifies light and peace. Many myths are attached with Lohri and Lal Loi, whereby tyranny (evil and darkness) is defeated by heros (good and light) – the myths of Abdullah Bhatti and Uderolal are such examples.

Holi is not celebrated among communities in Pakistan simply because it was never part of our tradition, even prior to Islam spreading into the Indus Valley.

Some Hindus however celebrate Holi in Pakistan. The tradition likely started during the British Raj between 1842 and 1947, whereby a significantly large number of Hindus migrated to cities like Karachi and Lahore from the Ganges plain. Along with them came the tradition of Holi, which some Hindu communities in Pakistan adopted. Also, North Indian Hindu traditions over the past century have begun dominating Hinduism, and have begun spreading to other Hindu communities beyond the Ganges. This is similar to how Valentines Day has been adopted by many cultures of the world, despite it being originally a day to honour numerous early Christian martyrs.