Diwali, often called the festival of lights, is one of the most vibrant and widely celebrated festivals in India. Marking the triumph of light over darkness and good over evil, it brings together families, communities, and entire regions in a spirit of devotion and festivity. Homes are cleaned and decorated with lamps, rangolis, and flowers, while markets bustle with the sound of shoppers preparing for the days ahead. The air is filled with the fragrance of sweets, the glow of earthen diyas, and the joy of togetherness.
But Diwali is not just a single day of celebration; it is a series of sacred days, each carrying a unique religious significance. From worshipping cow on Vasubaras to honoring bonds of love on Bhai Dooj, the festivities weave together stories, rituals, and traditions that have been passed down through generations. Together, these days form a spiritual journey—one that connects material well-being with inner light, family harmony with divine worship.
Diwali’s religious significance is related to multiple deities of Hinduism, including Vishnu, Ganesha and Shakti. It also deals with multiple different events in our epics and Purans, connecting to various Avatars of Vishnu. In this article, let’s try to understand the religious significance of each day in Diwali.
1. Govatsa Dwadashi
The start of Diwali celebrations happen on Ashwin Krishna Dwadashi , the day celebrated as Govatsa Dwadashi. It is also called as Vasubaras in Maharashtra. In Gujarat, it is celebrated as Vagh Baras and as Sripada Vallabha Aradhana Utsav of Sripada Sri Vallabha, at Pithapuram Datta Mahasamsthan in the state of Andhra Pradesh.
Among the multiple events Diwali is associated with, Samudra Manthana is one. When Devas and Asuras decided to churn the ocean for Amrita, multiple jewels came out from the ocean. The first Ratna that emerged immediately after the deadly poison, was a wish fulfilling cow. Some literatures name the cow as Kamdhenu, and some mention the name as Surabhi. Govatsa Dwadashi is the day of emergence of this wish fulfilling cow.
Vishnu had taken his Kurma Avatar, to facilitate the event of Samudra Manthana. When Devas and Asuras decided to have Samudra Manthana, they decided to use mount Mandara as the churning rod. The mighty Naga Vasuki was used as churning rope. But mount Mandara was too enormous and it sunk to the bottom while trying to churn. To get over this problem, and to support mount Mandara, Vishnu manifested as a large Turtle and supported Mount Mandara on his shell. This is Vishnu’s second Avatar and is called as Kurma Avatar. Thus, Diwali event gets associated with Vishnu’s Kurma Avatar.
As symbol of Kamdhenu / Surabhi, a cow with her calf is worshipped on Govatsa Dwadashi. It is a thanksgiving festival to the cows for their help in sustaining human life, and thus both cows and calves are worshipped and fed with wheat products. The worshipers abstain from consuming any wheat and milk products on this day. Govatsa Dwadashi is also observed as Nandini Vrata, as both Nandini and Nandi are considered sacred in the Shaivite tradition.
In some North Indian states, Govatsa Dwadashi is referred to as Vagh, which implies the repayment of one’s financial debts. It is therefore a day when businessmen clear their accounting books and do not make further transactions in their new ledgers.
2. Dhanateras
Dhanteras is celebrated on Ashvin Krishna Trayodashi. The day marks two important events in the Samudra Manthana. The emergence of Dhanvantari, and the emergence of Lakshmi.
Dhanvanatari is regarded as the physician of the Devas. Some regard him as an avatar of Vishnu. As per the legends calling him as Vishnu’s incarnation, during his incarnation on earth, he reigned as the King of Kashi, today locally referred to as Varanasi. Dhanvantari is also identified as the great-grandfather of Divodasa, the King of Kashi mentioned in the Vishnu Purana who is known as the father of surgery in Ayurveda. At certain temples, like Chennakesava temple of Somnathpura, one can see the sculpture of Dhanvantari with iconographical features of Vishnu.
Some regard him as brother of Lakshmi, because of both Lakshmi and Dhanvantari have emerged from Samudra during Samudra Manthana. By this logic, he becomes brother in law of Vishnu. The Bala Kanda of the Ramayana and Bhagavata Purana state that Dhanvantari emerged from the Ocean of Milk and appeared with the pot of amrita (elixir of immortality) during the Samudra Manthana. The pot of amrita was snatched by the asuras, and after this event, Vishnu’s avatar, Mohini, appears and takes the nectar back from the asuras.
Dhanvantari is also said to be the one who initiated the practise of Ayurveda on earth. Dhanvantari is the one, who for the first time, introduced humans with the use of Vanaspati as medicine. As a symbolic appreciation for the medicinal knowledge, Dhanvantari is worshipped in hospitals on the day of Dhanvantari.
Dhanteras is also the day when along with Dhanvantari, Lakshmi also emerged from Samudra Manthana. The word Dhan in Dhanteras is taken as representation of Dhanvantari (Dhan being initial part of the name Dhanvantari) and also of Lakshmi; because Dhan in Sanskrit means wealth. On this day, homes that have not yet been cleaned in preparation for Diwali are thoroughly cleansed and whitewashed. This is in order to welcome Lakshmi who arrives in home on the evening of Dhanteras. Small footprints are drawn with rice flour and vermilion powder all over the house to indicate her long-awaited arrival.
Dhanteras is also considred as an auspicious day for new purchases. especially of gold or silver articles and new utensils. It is believed that new “Dhan” (wealth) or some item made of precious metal is a sign of good luck. In modern times, Dhanteras has become one of the most prominent day in terms of sale of gold, silver, and other metals, kitchenware, appliances and automobiles.
In southern India, especially in Tami Nadu, there is a ritual of making marundu (which translates as ‘medicine’) on Dhanatrayodashi, the eve of Naraka Chaturdashi. The marundu is offered during the prayer and eaten early on Naraka Chaturdashi before sunrise. Many families hand over the recipes of the medicine to their daughters and daughters-in-law. The marundu is consumed to eliminate the imbalance of tridoshas in the body.
There is also another legend associated with the occasion of Dhanteras, that talk about king Hima and his 16 year old son Prince Shilp. Hima was told by astrologers that Shilp is destined to die on the 4th day of his wedding. He was told that snake bite will be the cause of the death. When he got married, the bride was informed about this prediction by astrologer. On that particular night, the newly wed wife did not let Shilp sleep. She laid out all her ornaments and many gold and silver coins in a heap at the entrance of the bedchamber and lit many lamps. Then she narrated stories and sang songs to keep her husband from falling asleep. When a snake came to bite the prince, he noticed the heap of the gold and silver coins. Blinded by the shine of the Gold, the snake decided to sit there to protect the riches. He sat down on the heap of gold, listening to the musical songs and listening to stories. The next morning, the serpant silently left from the room. Thus, Shilp’s life was spared. In many households, the ritual of lighting lamps on the night of Dhanteras is associated with Yama, and is said to be way of impressing Yama and asking him not to have any untimely death during Diwali.
This practice came to be known as yamadipadana as the women of the house light earthen lamps (dipas), kept burning throughout the night glorifying Yama. Thirteen diyas made of wheat flour are lit and placed facing the southern direction. In Jainism, this day is celebrated as Dhanyateras instead of Dhanteras, which means the “auspicious day of thirteenth”. It is said that on this day Mahavira was in the state of leaving everything in this world and meditating before Moksha, which made this day auspicious or dhanya.
3. Naraka Chaturdashi
The third day in the Diwali celebration is called as Narak Chaturdashi. The word “Narak” here is not associated with the realm of sufferings, as many believe. It is actually associated with a Asura named Narakasura. Narkasur; the son of Vishnu as Varaha and Lakshmi as Bhudevi; got corrupted with excess power. He started to trouble the saints and common people. He was ultimately killed by Vishnu as Krishna and Lakshmi as Satyabhama.
The birth of Naraka is narrated in various texts. According to earlier versions of the legend, he was born after the horns of Hiranyaksha touched Bhumi. In Kalika Purana and other texts, Varaha is mentioned as Naraka’s father. The pious Naraka became evil due to his association with an asura named Banasura, and hence the suffix ‘asura’ (demon) was added to his name. Drunk with power, as he considered himself to be unrivaled in prowess, he brought all the kingdoms on earth under his control. Next, he turned his eyes towards Svargaloka. Even the mighty Indra could not withstand the assault of this son of Vishnu, and had to flee the heavens. Narakasura had become the overlord of both the heavens and earth. Addicted to power, he stole the earrings of Aditi, the heavenly mother goddess, and usurped some of her territories, while also kidnapping 16000 women. All the devas, led by Indra, went to Vishnu to ask him to deliver them from Narakasura. Vishnu promised them that he would attend to this matter, when he would be incarnated as Krishna.
As promised to the earth goddess, Naraka was allowed to enjoy a long reign. At last, Vishnu was born as Krishna. Aditi, who was a relative of Krishna’s wife Satyabhama (believed to be an avatar of Bhudevi – Narakasura’s mother), approached Satyabhama for help. When Satyabhama heard of the Narakasura’s ill-treatment of women and his behaviour with Aditi, she was enraged. Satyabhama approached Krishna for permission to wage a war against Narakasura. As promised to the devas and Aditi, Krishna attacked the great fortress of Narakasura, riding his mount Garuda with wife Satyabhama.
The battle was furiously fought. Narakasura possessed 11 Akshauhinis that he unleashed on Krishna. However, the deity slew them all with little effort. Krishna also killed Mura, Narakasura’s general. Thus, Krishna is called ‘Murāri’ (the killer of Mura). Narakasura used several divine weapons against Krishna, but the latter easily countered all those weapons. At last, when Narakasura tried to kill Krishna with a trident, Krishna pretended to swoon, because of a boon that Narakasura could be killed only by the one who gave birth to him. Outraged, Satyabhama attacked Narakasura and Krishna killed him with his Sudarshana Chakra (discus) by splitting Narakasura into two halves.
Naraka and his kingdom, Pragjyotisha, find mention in both the Mahabharata and the Ramayana. His son, Bhagadatta, is said to have fought for the Kauravas in the Mahabharata battle. The contact of Varaha with Bhumi engendering a son, is first mentioned in the Book II of the Harivamsa which is assigned to the fifth century. This theme, that of the son Naraka, is further expanded in the later Vishnu Purana (5th-9th century). In the 7th-century Nidhanpur copperplate inscription, Naraka is claimed as the originator of the Varman dynasty and that he lived three thousand years earlier. The Bhagavata Purana (8th-10th century), which was composed even later, expands the story even further. The Naraka myth gets the most extensive elaboration in the Upapurana called Kalika Purana (10th century), which was composed in Kamarupa itself.
The ritual of Abhyanga Snana is a very prominent part of this day. Overall, the festival of Diwali is associated with Diwali. The houses, offices and all kind of establishments are thoroughly cleaned up before Diwali celebration. After cleaning the surroundings, one is expected to cleanse own body as well. The Abhyanga Snana ritual is aimed at cleansing the body. The word Abhyanga literally means “Oil massage”. Abhyanga snana involves ritual of applying medicated oil, mixed with natural skin benefitting elements like turmeric, multani mitti, powder of dried cow dung, sandal, vala, rose petals etc. These elements are mixed together to make a powder named as Ubtan. Ubtan powder is mixed with oil or water, and applied to whole body. Abhyanga snana is typically performed before sunrise, and in the presence of moon.
Abhyanga Snana was earlier a daily bathing ritual in India. However, with arrival of britishers, Indians were introduced to soaps. And the use of soap bars took over the Abhyanga snana ritual. Now, the Abhyanga Snana and applying of ubtan has become just a festivity ritual. Now, some multinational companies are re-introducing the ubtan powder in market as a luxary bath accessory, under the name of “bathing powder”. This is a classic example of how globalization takes over a culture.
In Goa, paper-made effigies of Narakasura, filled with grass and firecrackers symbolising evil, are made. These effigies are burnt early in the morning, firecrackers are burst, and people return home to take a scented oil bath. Also, a bitter berry (kareet) is crushed under the feet in token of killing Narakasura, symbolising the removal of evil and ignorance.
Mahishasura killing celebration from Goa, pics by Yugaantar Goa
In West Bengal and Bangladesh, the day before the Kali Puja is observed as Bhoot Chaturdashi. It is believed on the eve of this dark night, the souls of the deceased come down to earth to visit their dear ones. It is also believed that the 14 forefathers of a family visit their living relatives, and so 14 diyas are placed all around the house to guide them homewards and especially to chase away the evil ones. Every dark corner and nook are illuminated with light.
In parts of Tamil Nadu, Deepavali is celebrated on this day. While rest of India celebrates Diwali on the new moon night (Amavasya), some households celebrate Deepavali on the night of Chaturdashi. In some northern parts of India, the day is celebrated with Hanuman Pooja. Diwali is a festival associated with Ram’s return to Ayodhya after completing the 14 years of exile. Because Hanuman is a devotee of Ram, Ram had given a boon to Hanuman that he will be worshipped before Ram. This is why people worship Hanuman a day before they worship Ram (on Diwali).
4. Lakshmi Pooja / Kali Pooja
The fourth day of Diwali is celebrated as Lakshmi Pooja. After Lakshmi emerged from Samudra Manthan and got reunited with Vishnu, she is said to have walked on the earth on this day. Lakshmi is believed to roam the earth on the night of the Lakshmi Puja. She searches for households where she will be welcomed, in which she will enter and spread prosperity and good fortune. Lakshmi is associated fortune, wealth and prosperity. Because of this, everyone wants to welcome Lakshmi at their home. On the evening of Lakshmi Puja, people open their doors and windows to welcome Lakshmi, and place lamps or lights on their windowsills and balcony ledges to invite her in. It is said that Lakshmi only enters the clean and fresh houses. So devotees clean their houses before Diwali, decorate them with finery and lights, and prepare sweet treats and delicacies as offerings.
There is one story associated with Lakshmi and her less appealing sister Alakshmi. Padma Purana talks about the incident of Samudra Manthana. During Samudra Manthana, Lakshmi’s sister Alakshmi is said to have emerged before Lakshmi. While Lakshmi brought prosperity, fortune and wealth to the world, Alakshmi brought misfortune and poverty. Because Lakshmi and Alakshmi are opposite to each other, they can’t stand close to each other. When Lakshmi arrives, Alakshmi has to go. And when Alakshmi arrives, Lakshmi walks off from there.
अमङ्गला प्रधा ज्येष्ठा कृष्णवर्णा कुरूपिणी ।
दर्ददाम्पाहिनी देवी सकलदुःखदायिनी ॥
The common belief is that Laskhmi prefers clean and lighted up households as her abode. While Lakshmi enters the houses that aren’t clean and are in dark. To welcome Lashmi at home, people clean their houses and light up the whole house. There is also a tradition to keep the back door of the house open on Lakshmi Pooja, so that if Alakshmi enters by mistake, she will have a way to move out of the home , without facing Lakshmi, when she arrives.
The worship of Laskhmi also involves lighting of Diyas in houses, temples and business places. Small earthenware lamps filled with oil are lighted and placed in rows along the parapets of temples and houses. Some set diyas adrift on rivers and streams. The tradition of lighting Diyas is not actually associated with Lakshmi, but is associated with Vishnu’s Ram avatar. It is said that after defeating Ravana on the day of Vijayadashmi, and rescuing Sita; Rama, Lakshmana and Sita walked for 20 days and reached Ayodhya on the day of Amavasya of Ashwin month. The people of Ayodhya were very happy with the news that their favorite prince was coming back from 14 years of exile. However, they were worried that Rama may not find way to Ayodhya because there won’t be moonlight, it being the Amavasya night. So the people of Ayodhya decided to lighten up the whole town with hundreds of lamps. Every house was illuminated with earthen lamps lighted with with oil. People also floated hundreds of lamp on the river Sharayu, so that Ram can see the light in the sky and will know where to reach to.
Similar story is also said about Pandavas in Mahabharata. Pandavas had faced 13 years of exile, as a result of their defeat to Kauravas in the game of Dyut. When Pandavas came back from the 13 years of exile, the villagers had welcomed them with lighting of Diyas.
In Bengal, the Amavasya is celebrated as Kali Pooja. The celebration focuses on victory of good over evil, when Mahakali has killed the demons of Shumbha and Nishumbha. Shumbha and Nishumbha were powerful Asura brothers, who has established their rule over the universe after defeating the Devas (gods). They had obtained a boon that only a woman could kill them. When no god could defeat them in war, all Gods approached Shakti to ask for help. Shakti appeared on earth and Mahakali (some texts also talk about Kaushiki form) and defeated the Asura brothers. This story is a central part of the Devi Mahatmya, illustrating the triumph of divine feminine power over evil.
Kali Puja was a smaller festival in medieval times. It became widespread in the eighteenth century through patrons. Kali Puja saw a surge in popularity in the 19th century, coinciding with the rise in prominence of the Kali devotee Sri Ramakrishna among Bengalis. This period marked a significant shift, as affluent landowners began to sponsor the festival extensively, leading to grander and more elaborate celebrations.
In parts of Odisha, Lakshmi is worshipped as Gajalakshmi. While Lakshmi’s Dhanalskhmi form is associated with wealth, Gajalakshmi is associated with power. Thus, the worship of Gajalakshmi instead of Dhanalakshmi talks about the significance of power being more than that of wealth.
In many parts of western India, Lakshmi is worshipped along with Ganesha, Kubera and Sarasnwati. Emphasis is being given on the importance of knowledge along with the wealth. There is also one interesting tale about inclusion of Ganesha in Lashmi Pooja. While Kubera is guardian of all wealth, he is said to be a miser person. Lakshmi had made him in charge of distributing the wealth, but she was worried that Kubera may not distribute much of the wealth because of his miser nature. Lakshmi requested Ganesha to keep watch on Kubera. Ganesha put a condition that Lakshmi instruct Kubera to listen to Ganesha’s words without any restraint. Lakshmi instructed the same to Kubera. After that, whenever Kubera appears to be holding back in distributing wealth, Ganesha asks him to increase the wealth being given out. And Kubera had to listen to him because of instructions by Lakshmi. Hence, Ganesha is also worshipped to please him, so that he instruct Kubera to give out more wealth.
The inclusion of Saraswati , along with Ganesha and Kubera, is also one very important message. While Lakshmi, Kubera and Ganesha may provide you wealth, you need proper knowledge to take care of the wealth. Hence, worshipping Saraswati along with Lakshmi is also very important.
5. Balipratipada / Gowardhana Pooja / Padwa
The day after Lakshmi Pooja is also the first day of the bright fortnight of Kartik. The day is celebrated with different names in different traditions. Based on the way the day is celebrated, it gets different names as Annakut (heap of grain), Padwa, Goverdhan puja, Bali Pratipada, Bali Padyami.
In one tradition, the day is associated with the Vamana Avatar of Vishnu. After killing Hiranyakashyapu in Vishnu’s Narsimha incarnation, his son Prahlada became the Asura king. After Prahlada, his son Virochana became the king. And then throne was eventually passed to Virochana’s son Bali or Mahabali. Mahabali is described in early Hindu texts as a benevolent and generous king. He ruled without discrimination, and his people were honest, healthy, and happy under his rule. Mahabali defeated Devas and Suras in war and took over the three worlds. Indra and the defeated suras approached Vishnu for help in their battle with Bali. Vishnu refused to join the gods in violence against Bali, because Bali was a good ruler and his own devotee. But, instead of promising to kill Bali, Vishnu promised to use a novel means to help the suras.
Once, Bali was performing a Yagnya. It was customary for a king to grant any gifts of their wish to Bramhanas, who arrive during the Yagnya. Bali was particularly known for his generosity and fidelity. Knowing this, Vishnu arrived at his Yagnya in the form of a dwarf Brahmin called Vamana and approached Bali. The king offered to grant anything the boy desired, including gold, cows, horses, villages, food. But Vamana said that he only wants ownership of land that would measure three paces. One Bali agreed to this, Vamana grew to enormous proportions, metamorphosing into the Trivikrama form, and covered everything Bali ruled over in just two paces. For the third pace, Bali offered his own head to Vishnu who pushed him into the realm of Patala.
Pleased with the dedication and integrity of Bali, Vishnu granted him a boon that he could return to earth for one day in a year to be with his people, be worshipped and be a future Indra. It is this day that is celebrated as the Bali Padyami or Bali Pratipada, the annual return of Bali from the netherworld to earth.
In some rural communities of the north, west and central regions, the day is celebrated as Govardhan puja, honouring the legend of Krishna saving the cowherd and farming communities from incessant rains and floods triggered by Indra’s anger, which he accomplished by lifting the Govardhan mountain.
In Braj region, the forest dwelling cowherd as well as farming community was largely dependent on rainwater for their water requirements. So the people used to worship Indra, the god of rains. One year, Krishna suggested to stop giving so much importance to Indra, and not to worship him. Krishna, though being younger than almost everyone in the city, was respected by everyone due to his knowledge and immense power. So, the people of Gokul agreed with Krishna’s advice. This hurt Indra’s ego and he was very angry. Indra decided to initiate thunderstorms and heavy rains in the city because of his anger. To protect the people from the storms, Krishna lifted Govardhan Hill on his little finger and provided shelter to all the people and cattle of the city. After seven days of continuous storms, seeing the people of Gokul unaffected, Indra accepted defeat and stopped the storms. This day is therefore celebrated as a festival that paid respect to Mount Govardhan.
On the day of Govardhan Pooja, devotees circumambulate the hill and offer food to the mountain—and old ritual in Braj, established by Chaitanya Mahaprabhu. The circumambulation consists of an eleven-mile trek dotted along the way with several shrines, before which devotees place flowers and other offerings. Those who live away from the Govardhan, people create small mountain from cow dung, adorning it with miniature cow figures as well as grass as twigs, representing trees and greenery. People will worship this Govardhan parvat, made by cow dung and offer fifty-six food items (chappan bhog) to the hill.
The process of offering Chappan Bhog is also called as Annakut. Though Govardhan Pooja is celebrated on one day, Annakut happens over multiple days starting from this day. Many temples and social groups organise Prasadam in temples, where multiple food items are prepared and served to the deity and people. In Latur region of Maharashtra, there is a tradition of preparing and mixing together the 56 food items (Chhappan Bhog). These food items include vegetables, fruits, dry fruits, sweet, namkeen, chapatis and butter milk. The mixed food is served as Annakut to deity and devotees.
6. Bhai Duj / Vishwakarma Pooja / Yama Dwitiya
The last day of Diwali celebration is celebrated in different forms in different parts of county. In some parts, the day is celebrated to honor the bond between a brother and sister, similar to Raksha Bandhan. The sister performs a Tilaka on brother’s forehead, and wishes him success in life. This festive day is interpreted by some to symbolise Yama’s sister Yamuna welcoming Yama with a tilaka, while others interpret it as the arrival of Krishna at his sister Subhadra’s place after defeating Narakasura. Subhadra welcomes him with a tilaka on his forehead.
In some traditions, the women recite tales, where sisters protect their brothers from enemies, that seek to cause him either bodily or spiritual harm. This tradition is a little different from Raksha Bandhan, because here, the sister also promises to protect her brother. This tradition further establishes that women are as strong as men, and are capable of protecting themselves and others as well.
In artisans Hindu and Sikh communities, Vishwakarma is worshipped on this day. Vishwakarma is presiding deity for craftsman communities, and the divine architect of the Devas. By worshipping Vishwakarma, the artisans pray for a better future, safe working conditions and, above all, success in their respective fields. Workers also pray for the smooth functioning of various machines.
In some parts of southern India, the day is celebrated as Yama Dwitiya. The concept is rooted deep in the event of Yama, the god of justice, being invited to visit his sister who is called as Yami or Yamuna.
Association of different Avatars of Vishnu with Diwali
The different stories, that make a part of Diwali celebration, connect with different Avatars of Vishnu. The story of Samudra Manthana has Vishnu’s Kurma Avatara as a major part of the story. When Devas and Asuras decided to have Samudra Manthana, they decided to use mount Mandara as the churning rod. The mighty Naga Vasuki was used as churning rope. But mount Mandara was too enormous and it sunk to the bottom while trying to churn. To get over this problem, and to support mount Mandara, Vishnu manifested as a large Turtle and supported Mount Mandara on his shell..
Naraka Chaturdashi is celebrated for the occasion of killing of Narakasura by Krishna and Satyabhama. Narakasura was the son of Vishnu’s Varaha Avatar and Lakshmi’s Bhudevi form, and he was killed by Vishnu’s Krishana avatar joined by Lakshmi’s Satyabhama form. This story connects the festival of Diwali to Vishnu’s Varaha and Krishna avatar.
The day of Lakshmi pooja sees lighting of lamps in all homes, temples, rivers and water bodies. This tradition follows the story of Ram’s return to Ayodhya. When Ram, along with Lakshman and Sita, was to come back to Ayodhya after their 14 year exile, the people of Ayodhya lighted lamps all across to show direction to Ram. Thus, the day connects the festival with Vishnu’s Ram avatar.
The day next to Diwali is celebrated as Balipratipada. The festival talks about the story where Vishnu appeared on earth, as Vamana, to deal with Mahabali. Thus, the day connects the festival with Vishnu’s Vamana Avatara. The day, as Govardhana Pooja, also connects with Vishnu’s Krishna avatara.
Thus, this single festival of 6 days, connects Vishnu’s 5 Avataras.
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