This topic is going beyond control and as usual, knowledge is getting scattered, twitter style. Let me attempt to compile it.
Marathi Poet Ekanatha describes rocket & variety of fireworks called Chandrajyoti.
Another Maharashtra Author Raamadasa refers to guns and fireworks in various writings. Following are the references in Raamadasa Samagra Grantha.
This can be found in Page 345, 588, 621, 623 and more.
In Tanjore Manuscript Library there is one Sanskrit work called AakashaBairava Kalpa. There, Paatala 62 deals with several entertainment(vinodas) for the king. The following passage found describing a display of Fireworks.
RaajaVyavahaaraKosha(Raghunatha Pandita) - Baana Agninalika. A tube filled with gunpowder. In AkashaBhairava Kalpa description of #Deepavali Fest is given. King is advised to witness a display of fireworks at nightfall along with tributary princess etc.
We even recorded methods of manufacturing diff., fireworks for Diwali. Small booklet by Lakshmana Pamji Khopkar mentioned few materials. Many of such ingredients are mentioned in KautukaChintamani Gajapati PrataapaRudradeva.
Abdur Razzaq, the ambassador from the court of Sultan Shah, who stayed in Vijayanagara from April end A.D 1443 till the 5th of Dec 1443, during the term of Devaraya-2 mentions the use of fireworks in Mahanavami Festival.
Verthema in his work TRAVELS(Argonaut Press, London 1928) writes about Malacca and Sumatra in in Captr-12. He was at Pidar(Pedir) in Sumatra. About the people of this place he observes on page 86 as below
Marathi Poet Ekanatha, he in poem RUKMINI-SWAYAMVARA which was completed in 1570A.D. gives display of fireworks in marriage procession of Rukmini and Krishna. Chapter 15 of the same book says as below.
उल्काहस्ता नराः कुर्युः पितॄणां मार्गदर्शनम्।
नरकस्थास्तु ये प्रेतास्ते मार्गं तु व्रतात्सदा ।।
Vaiṣṇava-khaṇḍa of Skanda Purāṇa. It describes rites to be performed on Dīpāvalī.
English Translation of the Verse by GV Tagare
Analysing such verses, professor of Sanskrit and historian Dr. GV Raghavan concludes that crackers have been a part of Dipavali celebrations since earliest times.
He says that their religious purpose was to light the path of the departed pitrs.
Bhavishyottara Purana says the very first sign of the celebration of Diwali is उपशमितमेघनादम् - roaring with noise as to subdue even the thundering of clouds!
Ulka Danam with a flame torch alone, one gets a good perspective of Ulka and its connect with fireworks also from an independent text by the ancient astronomer Varahamihira who lived around 530 CE.
Ulka is a Samskrt word which is defined as “a torch” but more importantly used as a meteor, a fire which falls from the sky, a firebrand. In Indian legends, Ulkamukha was the name of a preta, who was fire mouthed. Buddhist legends speak of Ulkamukha too.
Fire crackers were mentioned in Bogar's 2 nd Kandam of 7000.
Bogar describes the method of preparing the Saltpetre solution, Vediuppu Cheyaneer for all types of Sarakku Vaippu, of which firework, rocket powder, gunpowder etc. are one kind. From 415 to 418
Tarka Sastra by Vasubandhu lists out 22 different types of defeat in a discussion
Pratijna Hani: Hurting the Proposition
Pratijnaantara: Shifting the Proposition
Pratijna Virodha: Opposing the Proposition
Pratijna Sanyasa: Renouncing the Proposition
Hetvantara: Shifting the Reason
Arthantara: Shifting the Topic
Nirarthaka: The Meaningless
Avijnanartha: The Unintelligible
Apaarthaka: The Incoherent
Apraptakala: The Inopportune
Nyunata: Saying too little
Adhika: Saying too much
Punarukta: Repetition
Ananubhashana: Silence
Ajnana: Ignorance
Apratibha: Non-ingenuity
Vikshepa: Evasion
Matanujna: Admission of an Opinion
Paryanuyojyopekshana: Overlooking the censurable
Niryanuyojyanuyoga: Censuring the non-censurable
A readup of @D_Roopa_IPS's scintillating piece on Diwali. I get this.
Do we have details of errant cops and arrests made?
The dichotomy. You can meet people but not burst crackers. If the reason cited is COVID, we would have expected a reverse because Bangalore burning didn't have much impact on COVID numbers.
Let me run through the NGT report on Diwali. I am still scratching my head to understand on what scientific grounds the decision is made. The reading I am getting here is, because winter has more pollution, let's ban Diwali. How is Diwali related to general winter pollution?
Page 33. One may want to ask how much of February's pollution is because of Diwali.
Banning crackers is one thing and bankrupting people is another. Who exactly benefits when traders who invest lakhs for selling crackers commit suicides, unable to pay back the debts they incurred in cracker sales? Looks this is beyond killing a festival.
First of all, banning crackers on Diwali is nothing more than quackery. There is not one study which says one day Diwali crackers will impact the lungs more than a year worth of vehicle pollution. On the other hand, we never saw such zeal in implementation of orders.
Had they banned it upfront, it's another thing. But this time, it's different. Orders came *after* the traders invested money in sales. What exactly is a person who took debt only to see that his whole investment becomes illegal overnight?
We Hindus talk about Dharmayuddha and eventual victory. We say Pandavas suffered for 15 long years and ultimately prevailed. All is fine. But the fundamental issue is, had Bhishma and other elders took a stand when they were supposed to,
lakhs of deaths would have been avoided. Remember that lesson from Mahabharata. Bhishma's incompetence led to death of lakhs. Victory ultimately was with Dharma. But at what cost? Juxtapose this with today's situation.
Dharma will prevail. We have an option to avoid the mistake Bhishma did. Do we have the firmness to take a call? For me, the three most important lessons from Mahabharata? 1. Bhishma's indecisiveness 2. Duryodhana: Acting as if there is no war will not avoid war
There is this little girl whose father was the official priest of a deposed king. She spent all childhood more as a boy than a girl - sword fight, horde riding and all those. One day, she was asked as a wife for a heirless old Brahmin king. She gave birth to a posthumous child.
When negotiations were going on over adoption of a heir, the king died and the British refused to accept the adoption. She petitioned but to no avail. The dead king had a strange habit. Weekly once he used to dress like a woman and gave public audience.
People thought he was eccentric. Somehow, someone asked him the reason why he did that. He replied simply, my power is nothing more than that of a woman in a house. This is just my symbolic protest of that. Now, this kingdom had a great reputation as a knowledge centre.