DEHRADUN: While the rest of India concludes its Diwali celebrations with Bhai Dooj, Uttarakhand’s mountain communities continue to celebrate the festival of lights for almost a month, retaining ancient traditions that reflect the region’s unique cultural identity.
In several high-altitude and remote areas of the state, the main Diwali festival is observed a month later during the month of Mangseer, a practice rooted in age-old beliefs about the delayed arrival of news in inaccessible Himalayan valleys. This extended celebration is locally known as Mangseer Bagwal or Budhi (Old) Diwali.
Speaking about the cultural significance of this observance, historian and author Jai Singh Rawat emphasised its deep historical roots. “In the high mountain areas of Uttarakhand, such as Champawat, Bageshwar, Tehri, and Jaunsar-Bawar, Diwali is celebrated a month after the main Kartik Amavasya festival, during the month of ‘Mangseer’,” Rawat told TNIE.
“The belief is that in ancient times, the news of Lord Rama’s victory over Ravana allegedly reached these difficult terrains much later. Consequently, they began celebrating Diwali a month afterward,” he explained, linking the delay to the region’s historical isolation.
The Mangseer Bagwal celebrations are marked by vibrant community rituals, most notably the Bhaila. During this event, villagers spin balls of burning wood in the air.
“The ‘Bhaila’ is a vibrant example of social unity and folk culture,” Rawat noted. “It symbolises courage and joy, accompanied by the rhythmic sounds of ‘dhol-damaun’ drums and folk songs. It transcends boundaries of age and class, bringing everyone together.”
Adding another layer to Uttarakhand’s festive calendar is Igas Bagwal, celebrated eleven days after the main Diwali and often marked by a state holiday. This tradition is based on the belief that the good news of Lord Rama’s return to Ayodhya allegedly reached the mountain communities eleven days after the event.
On Igas, the celebration shifts to the agrarian community. Villagers gather in the fields, swirling flaming torches made of deodar or pine wood, known as Bhelo, while engaging in collective singing and dancing.
“The form of Diwali has changed over time,” Rawat conceded. “But the traditions remain alive. While urban areas see an increase in electric lights and crackers, villages still maintain the tradition of earthen lamps (‘deepaks’), folk songs, and communal worship.”
A crucial element of Igas is the veneration of livestock. Farmers honour their cattle, offering bhog composed of flattened rice (chura), milk, and ghee. Traditional delicacies such as arsa, puri, and pakoras are prepared in homes.
The Diwali traditions of Uttarakhand are not merely about lighting lamps; they symbolise collective joy, folk music, and the deep connection to agricultural life and animal husbandry.
“Government and social organisations are now promoting the Igas festival as a cultural heritage,” Rawat added, acknowledging modern efforts to preserve these unique customs.
This cultural phenomenon—where Diwali is observed on three distinct dates across various parts of the state—has become a defining characteristic of Devbhoomi.
