What is the difference between Dussehra and Vijayadashami?
Dussehra and Vijayadashami are two Hindu festivals usually celebrated on the 10th day of the bright half (shukla paksha) of the Hindu calendar month of Ashvina, which falls in September–October according to the Gregorian calendar. For many, Dussehra marks the beginning of preparation for Diwali, the festival of lights, which occurs 20 days after Dussehra. The names Dussehra and Vijayadashami are often used interchangeably, but their associations and observances vary across regions in India.
What is Dussehra?
Dussehra is a festival that marks the end of Sharad Navratri in Hinduism. The term sharad means “autumn” in Sanskrit and navratri means “nine nights.” The festival celebrates the victory of good over evil, commemorated by the triumph of the Hindu deity Rama over the 10-headed demon (rakshasa) king Ravana. As recounted in the Sanskrit epic Ramayana, Ravana abducts Rama’s wife, Sita, and carries her away to his kingdom of Lanka. Rama then sets out to rescue her. The festival’s name is derived from the Sanskrit words dasha (“ten”) and hara (“defeat”). Dussehra is widely celebrated by Hindus across South Asia, particularly in India, and by the global Hindu diaspora.
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What is Vijayadashami?
Vijayadashami is the final day of the 10-day Indian festival Durga Puja, which celebrates the descent of the Hindu goddess Durga to Earth, her victory over the demon king Mahishasura (from the Sanskrit terms mahisa, “buffalo,” and asura, “demon”), and her subsequent departure to Mount Kailash. Durga Puja is particularly observed in West Bengal, Assam, and other eastern Indian states. The observance of Durga Puja in the city of Kolkata was included in UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity in 2021.
How are they different?
Terminology
The terms Dussehra and Vijayadashami differ in meaning. Dussehra means the defeat of the 10-headed demon king Ravana, whereas Vijayadashami means victory on the 10th day.
Observance
Dussehra takes on varied cultural expressions across India, shaped by regional rituals and performances. In northern and western India the festival is marked by exuberant performances of Ramlila, a dramatic folk reenactment of the Ramayana. These performances mostly conclude with the scene of Ravana’s defeat by Rama. At this moment Ravana dahan (dahan meaning “to burn”) is set into action. Effigies of Ravana—often along with those of Ravana’s son Meghanada (also known as Indrajit) and Ravana’s brother Kumbhakarna—are stuffed with firecrackers and set ablaze at dusk in open fields. This act is symbolic of Rama’s victory over evil. In Himachal Pradesh, Kullu Dussehra features processions of local deities rather than the burning of Ravana effigies. Lord Raghunath, a regional form of Rama, presides over the weeklong festival, which ends with a bonfire symbolizing the burning of Lanka by Rama’s aide Hanuman. In southern India, Navratri and Dussehra are marked by Navratri Golu, displays of dolls and figurines depicting deities and scenes from the Ramayana, and Ayudha Puja, celebrated on the ninth day of Navratri, when tools, instruments, and objects of knowledge are worshipped along with the Hindu goddesses Lakshmi, Saraswati, and Parvati.
During the days leading up to Vijayadashami, the goddess Durga is worshipped in her various forms as Durga, Lakshmi, and Saraswati. Murtis (sacred images or depictions of a deity) of Durga, Lakshmi, Saraswati, Ganesha, and Kartikeya are placed at various elaborately decorated pandals (temporary structures of bamboo and other materials) and installed in temples. Murtis of the goddess Durga depict her astride a lion and attacking Mahishasura. As dawn breaks on Vijayadashami, the final rituals for the goddess Durga are performed and prayers are invoked. One of the most significant rites is darpan visarjan (“immersion through the mirror”). In this ritual a vessel of water is placed before the goddess, and a mirror is positioned so that her reflection is visible within it. Symbolically, this act represents the departure of the goddess’s divine presence (prana) from the murti; thus, the murti may be touched and moved by human beings. The air then fills with the joyous energy of sindoor khela, one of the festival’s most cherished traditions. Married women, traditionally dressed in red-and-white saris, gather before the murti of the goddess Durga to apply vermilion (sindoor) on the goddess’s forehead and then on one another.
Culmination
Dussehra reaches its conclusion with the commemoration of Rama’s victory over Ravana and the burning of Ravana’s effigy. Vijayadashami is the final day of Durga Puja, when, after several days of worship, the departure of Durga is marked by processions and the immersion of her murti in water. This observance is both a celebration of the goddess’s victory and a ceremonial farewell. On the one hand, Ravana’s defeat is celebrated with jubilation; on the other, the goddess Durga’s departure is marked by a somber farewell.
Are there any similarities?
Both Dussehra and Vijayadashami are observed on the 10th day of the Hindu calendar month of Ashvina and are associated with the triumph of good over evil. Although their mythological associations and forms of celebration differ by region, both are marked by major religious and communal observances and festivities.
