Burning of Ravana effigy at one place, Dussehra at another, and worship of Mata Shakti elsewhere! Why are there such diverse shades of Vijayadashami in India?
The royal splendor of Mysore, the gathering of deities in Kullu, the 75-day tradition of Bastar, Durga Puja in Kolkata, and the massive effigy burning of Ravana in Kota. It is the same festival, but with a different story everywhere. After all, why are the traditions of Dussehra so diverse across India?
As soon as the name Ravana is mentioned, the image of the ten-headed king killed by Lord Rama typically comes to mind. On Dussehra, an effigy of Ravana is burned, which is considered a symbol of the victory of good over evil.
However, in India's cultural traditions, the story of Dussehra is not limited to the burning of Ravana alone. In many parts of the country, the nature of Vijayadashami is so different that it might be hard to believe at first glance.
In some places, Dussehra is a display of royal grandeur and tradition; in others, a meeting of hundreds of deities; elsewhere, a grand festival of tribal culture; and in some parts, an emotional occasion for the farewell of Mother Durga. Five major Dussehra celebrations in India show how different regions of the country have given a unique identity to the same festival according to their beliefs, history, and culture.
Mysore: Where Dussehra becomes a royal celebration
Mysore in Karnataka is known worldwide for its grandeur. Here, the tradition of Dussehra is associated with the royal family and the worship of Goddess Chamundeshwari. Records show that this festival was given a state status during the reign of King Wadiyar I in the year 1610.
The Jumbo Savari (elephant procession) taken out on the day of Vijayadashami is the biggest attraction of this event. Adorned elephants, traditional musical instruments, folk artists, and cultural tableaus make this procession magnificent. On the other hand, the illumination of the illuminated Mysore Palace multiplies the beauty of the entire celebration.
Here, Dussehra is not just a celebration of Rama's victory over Ravana, but also a display of royal tradition, the worship of Shakti, and Karnataka's cultural heritage. Mysore has preserved this centuries-old tradition in such a way that it has today become a major basis for tourism and local identity.
Kullu: Where the meeting of deities, not Ravana, is special
In Kullu, Himachal Pradesh, Dussehra begins on the day of Vijayadashami. When preparations for burning Ravana are underway in many parts of the country, the palanquins of gods and goddesses begin to gather at the Dhalpur ground in Kullu.
Here, the rath yatra (chariot procession) of Lord Raghunath and the convergence of deities coming from various regions of the valley are the soul of the festival. The resonance of traditional musical instruments, colorful palanquins, and local rituals make this event unique. The seven-day international Kullu Dussehra is a major platform for religious faith as well as Himachali folk culture.
The specialty of Kullu is that the burning of the effigies of Ravana, Kumbhakarna, and Meghnad is not the main tradition here. The center of celebration here is Lord Raghunath and a community gathering associated with divine traditions.
This difference shows that the celebration of Vijayadashami is not observed in the same way everywhere. Local history and religious beliefs can give a distinct form to a festival.
Bastar: A 75-day Dussehra, but no Ravana burning
Bastar in Chhattisgarh is home to one of India's most unique cultural traditions. Its duration is said to be about 75 days. Its roots lie in Bastar’s tribal culture, the worship of local deities, and historical royal traditions.
Here, the center of Dussehra is Maa Danteshwari. Massive wooden chariots, traditional rituals, the arrival of gods and goddesses, and the participation of various communities make this festival special. There is no burning of Ravana here, because the nature of Bastar Dussehra is not based on the story of the Rama-Ravana war.
This tradition of Bastar also raises an important question: Does Dussehra only mean burning an effigy of Ravana? Bastar's answer is—no. The identity of a festival is also shaped by the society, history, and faith behind it.
Here, Dussehra strengthens the cultural identity of local communities and keeps generations-old traditions alive.
Kolkata:Farewell of Ma Durga is the emotional moment of Vijayadashami
In Kolkata, the capital of West Bengal, the primary form of Dussehra is Durga Puja. Massive pandals, artistic idols, illumination, cultural programs, and the participation of millions of devotees make this event famous across the country and the world.
Here, Mother Durga's victory over Mahishasura is considered a symbol of the victory of good over evil. On Vijayadashami, the tradition of Sindoor Khela (playing with vermilion) is observed. This is followed by the immersion of Mother Durga's idols. For devotees, this is an emotional occasion of farewell, coupled with the wish for the Mother's return next year.
In Kolkata, the burning of Ravana is not the central attraction of Dussehra. Here, the worship of Goddess Shakti, community participation, and traditions ranging from welcoming Mother Durga to her farewell make the festival special.
Thus, Bengal's Durga Puja conveys the message that the worship of Shakti is also an essential part of the broader religious and cultural spirit of Vijayadashami.
Kota: Where Ravana burning becomes a massive public festival
Kota in Rajasthan is among those events where the tradition of burning Ravana is seen in a grand form. Huge effigies of Ravana, Kumbhakarna, and Meghnad are prepared here. On Vijayadashami, with their burning, the message of Lord Rama's victory is conveyed.
However, Kota's Dussehra is not limited to just burning effigies. The multi-day fair features folk arts, cultural performances, commercial activities, swings, and numerous entertainment events. The duration of the fair may vary according to the program, but its identity remains that of a grand public festival.
Kota's Dussehra is an example of the blend of religious tradition and local economy. This festival also creates opportunities for traders, artists, shopkeepers, and tourists.
Here, the burning of Ravana brings forward the traditional message that no matter how powerful ego, injustice, and unrighteousness may be, their end is certain.
What lies beyond the burning of Ravana in the message of Dussehra?
If we place the Dussehra of Mysore, Kullu, Bastar, Kolkata, and Kota side by side, one thing becomes clear—there is no single uniform form of Vijayadashami in India. Different regions have adopted it according to their history, faith, and social traditions.
Royal heritage in Mysore, divine meetings in Kullu, tribal culture in Bastar, the worship of Shakti in Kolkata, and the burning of Ravana in Kota are prominent. Their modes of celebration differ, but the spirit of keeping cultural memories alive and uniting society appears common among them.
The burning of Ravana teaches us to recognize the ego and evils within ourselves. At the same time, the other forms of Dussehra remind us that culture is not confined to a single story, a single ritual, or a single method of celebration.
This is the true beauty of Dussehra—somewhere Ravana burns, somewhere deities meet, somewhere Mother Durga bids farewell, and somewhere centuries-old tribal traditions come to life. The celebrations are many, but the resolve to preserve our heritage is shared.