History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c81.961

v6.c81.961

As Holākā is mentioned by Jaimini and the Kāṭhakagṛhya, it follows that it prevailed at least some centuries before Christ. The Kāmasūtra and Bhaviṣyottara connect it with spring and it was performed at the end of the year (on pūrṇimānta reckoning). Therefore, the bonfire represents the expiry of the season of frost and cold and heralds the warmth and love-making of spring. The ribald songs, dance and music are further accretions due to the joy felt on the advent of spring. The sprinkling of coloured water and powder is an additional item in the celebration of the delights of spring. In some provinces this sprinkling is done on the very day of the Holīkā, while in the Deccan it is indulged in on the 5th day (popularly called Ranga-pañcamī) after Holīkā bonfire. Though the Holīkā festival is composite in several parts of India and is celebrated on more days than one, in origin it is no more than a spring festival. In some parts mud is⁶²⁰ thrown by people at each other on the day after bonfire. That is probably an extension of the idea of applying ashes of the bonfire to one's forehead and the body on the day after it. The usage in some parts of creating noise by striking the back of one's hand against one's mouth accompanied by an obscene reference to sex is a further perversion due to welcoming the advent of spring which is traditionally the season of love-making. Mr. Gupte in 'Hindu holidays and ceremonies' tries hard to show that the Holīkā festival was 'imported from Egypt or Greece' (p. 92). This theory is very fantastic and does not deserve to be taken seriously. He had not read, it appears, the ancient works mentioned above and is not himself sure whether the origin is to be found in Egypt or in Greece.