Doul and Phakuwa: Tradition and Today
Lalit Nath
(lalitnath784@gmail.com)
Now, the branches of Palash, Shimolu, and Madar are adorned with the buds of spring. Colours spread across every corner of human hearts. This seems like the coronation of the king of seasons, Basanta (Spring). The ancient form of the Spring Festival is embedded in Doul Yatra or Phakuwa. Amidst the colourful grandeur of the month of Phagun, Doul Yatra and Holi arrive. The Doul Festival, or Phakuwa, which brings the message of spring’s arrival, is a festival of life, of the mind, and of the season itself. As Lord Shri Krishna proclaims in the Gita, “Ritunam Kusumakarah” (Among seasons, I am the flowering spring). In India, this festival is celebrated under various names such as Phalgutsav, Basantotsav, and Madanotsav. Connected with traditional practices and religious emotions, this festival is considered sacred. It is usually observed on the full moon day (Purnima) of the Phagun month.
In the Brahma Vaivarta Purana, Krishna Janma Khanda, chapter 27, it is mentioned—”Phalguni” Purnima Tasya, Vatsaryyena Hi Kirtita; Tasyaam Dolotsavam Kritva, Gayanti Cha Namanti Cha.” This verse explicitly refers to Dol Purnima, Dolotsav, devotional singing, and worship. Following this tradition, on Dol Purnima, idols of Shri Krishna and Radha are seated on a swing (Dola), accompanied by Kirtan and processions. Whether it is Deul, Doul, Dol Yatra, Phakuwa, Phalgutsav, or Basantotsav, it is essentially a pan-Indian festival. In Rajasthan, Bihar, Uttar Pradesh, Gujarat, West Bengal, and other states, it is celebrated with great enthusiasm.
There are two major mythological narratives associated with Doul and Holi festivals. The first centres around the burning of Holika on the eve of Holi, and the second revolves around the Dol Lila of Radha and Krishna. The heart of the Phagun festival lies in the divine love of Shri Krishna and the gopis of Braj. Once, when Brajbhushan Hari arrived in Braj, the young women of Braj, wearing yellow garments, took Phaku (coloured powder) in their hands and, led by Radha, surrounded Krishna. Singing Holi songs, they splashed colours as far as the horizon. According to legend, about two thousand years ago, King Indradyumna introduced the celebration of Holi in Gokul.
As per Vaishnav belief, on Dol Purnima, Shri Krishna invited Radha and the other gopis to play with colours. Shri Radha, the embodiment of Krishna’s blissful energy, is inseparable from Krishna. If Krishna, clad in yellow garments, is the tree, Radha is its blossoming vine. Although they appear in separate bodies, they are essentially one divine entity. The divine play of Radha and Krishna is interwoven with the spiritual life and religion of India. Their divine love with the gopis symbolises the spiritual love between the devotee and the divine, and Holi is one such expression of this love.
According to the Bhagavata Purana, the demon king Hiranyakashipu, who was an enemy of Lord Vishnu, gained immortality through a boon from Brahma and became arrogant. His son, Prahlada, was a devoted follower of Vishnu, which displeased Hiranyakashipu. On his command, Holika, his sister, who had a boon that fire could not harm her, sat with Prahlada on her lap in a fire. However, Holika was burnt to ashes while Prahlada was unharmed due to Vishnu’s blessings. This incident marks the beginning of the Holi celebration. The Bhavishya Purana also mentions Holika in its 137th “chapter—”Holikayah Prahladasya Samsargena Hutashane; Dagdha Saa Sahasaa Devi Pashyataam Sarvadehinaam.” Shri Dhar Kandali’s “Ghunchha Kirtan” also narrates a story where Krishna, leaving Rukmini behind, goes to the house of Ghunchha, the daughter of King Indradyumna, riding on a swing. Angered by this, Goddess Lakshmi wreaks havoc in Ghunchha’s town, but later, pacified by Krishna, she returns to her abode. ”Ehimate Jagannath Jay Doul Chhari; Kautuke Chali Yanta Ghunchhar Baari.” Thus, King Indradyumna once organised a grand festival, welcoming Krishna on a swing and arranging his marriage with Ghunchha according to traditional rituals.
On the day of Dol Yatra, idols of Radha and Krishna are seated on swings, smeared with colours and Phaku, and taken on processions with devotional singing. This ritual marks the beginning of the Doul Festival. Though Holi and Dol Yatra, or Phakuwa, are part of the same celebration, each has distinct significance. In the Bhagavata Purana and Skanda Purana, references to the divine play of Radha and Krishna and Dolotsav are found. The Brahma Khanda of Skanda Purana, chapter 233, describes the importance of Dol Yatra: ”Phalgune Masi Purnayam Dolayatra Vidhiyate; Tatra Govindam Aradhya Snapayitva Yathavidhi; Chitra Varnaih Sragbhih Shitalaih Panakadibhih; Pujayitva Tatah Kuryad Range Dolotsavam Shubham.” On the full moon day of Phalguna, the Dol Yatra is celebrated. Shri Govinda is bathed, adorned with colourful clothes and garlands, and offered cool drinks. Afterwards, the joyful Dolotsav is observed.
While Holi is celebrated across India, Dol Yatra, or Phakuwa, is observed a day earlier in Assam, West Bengal, and Odisha. Based on regional traditions, the festival may be celebrated for one or two days. In Assam, Phakuwa is also known as the Dol Utsav. On the first day is Gondh Yatra, the second day is known as Bhor Dol, and the third day as Suweri or Phakuwa. In Assam, the Dol Utsav gained widespread popularity under the patronage of Mahapurush Srimanta Sankardev. He introduced this pan-Indian tradition in Assam, starting from Bardowa. Under his guidance, seven pots of Phaku were brought from Makuwa by Balaram Ata, and the Dol Utsav was celebrated on Phalguna Purnima.
‘Doul’ means ‘house,’ and ‘Yatra’ means journey to another place. At present, Bardowa celebrates the Dol Utsav with a five-day-long programme that includes Naam-Kirtan, Bhagavata recitation, music, and dance, with processions of the deity’s idols. In addition to Bardowa, Majuli’s Satra institutions and various other Satras and religious places across Assam celebrate it with Gayan-Bayan (traditional singing and drumming), Holi songs, and the throwing of Phaku. Haldi (turmeric), sandalwood paste, Jetuka (henna), and colourful Phaku are flung into the air, filling the skies with vibrant colours. The melodious tunes of Holi songs awaken hearts and souls, making people forget their sorrows, conflicts, and the struggles of today’s world. The festival brings colour and joy into everyone’s life.
Traditionally, Phakuwa colours were made from natural ingredients like Palash, Shimolu, turmeric, neem, and flowers. But nowadays, synthetic colours have become popular, threatening the authenticity of the festival and posing health and environmental hazards. Chemicals in synthetic colours can cause skin allergies and eye infections. Some artificial colours contaminate water and disrupt the balance of hormones in the human body. Therefore, we should strive to revive eco-friendly practices that protect health and the environment.
Phakuwa is not merely a festival of colours; it embodies the essence of Indian culture, celebrating life, love, and harmony. It transcends religious boundaries and unites people from different faiths and backgrounds. Holi breaks social barriers, bringing people together regardless of caste, religion, or status.