The festival of Gudi Padwa gets its name from two words. ‘Gudi’ is referred to as the flag that is raised on this day, and ‘Padwa’ is the word that denotes the first day of the lunar phase of the moon. Padwa finds its origin in the Sanskrit word Pratipad, which translates to being the first day of each fortnight in a lunar month or the first day on which the moon appears after the ‘new moon’ day or amavasya and the first day after the full moon. The term padwa or padavo is also associated with Balipratipada. In Maharashtra, the first day of the bright phase of the moon is called Gudi Padwa. The meaning of Gudi Padwa ties deeply to the symbolic beginning of new cycles and seasons, making it an essential festival in the Hindu calendar.

The origins of Gudi Padwa can be traced back to the legendary tales of the Puranas. It is believed that this was the day when Lord Brahma created time and the universe. It is said that on this very day, he started the creation of the world. He created time, the days, weeks, months, and years in order to keep track of the cosmic cycles. To celebrate the act of this marvel creation, Gudi Padwa is observed as the first day of the Hindu Lunar calendar, marking the beginning of a new year and as a symbol of new beginnings.

Another prominent legend associated with Gudi Padwa is believed to be the return of Lord Rama to Ayodhya after his 14-year exile. According to the Ramayana, this marks the defeat of the denim king Ravana and Lord Rama’s coronation as the king of Ayodhya. It marks the victory of good over evil, light over darkness and truth over lies. Gudi Padwa is also linked with the incarnations of Lord Vishnu, particularly as the preserver of the universe in Hindu Mythology. The incarnation celebrated on this day is Matsya, or the avatar in the form of a fish. Legend has it that on this auspicious day, Lord Vishnu took the form of Matsya to save the Vedas, the sacred texts, from the demon who stole them. It holds significance in saving the world from ignorance and darkness. 

The festivities begin at dawn with an elaborate ritual of oil baths and prayers. Homes are cleaned, and doorways are adorned with fresh mango leaves and marigold flowers, illustrating a festive and welcoming ambience. A Gudi is arranged in every household. It is a bright, colourful silk scarf tied to the top of a long bamboo. It is topped with one more bough of neems and mango leaves as they are attached to a garland of fresh flowers. It is all held together in place with a silver, copper or bronze kalash or handi that signifies victory and achievement. The raising of the Gudi symbolises King Shalivahana's victory, as it marks his return to Paithan. It also symbolises Brahma’s flag carved in the Brahma Purana. It is believed to ward off evil and invite prosperity and good luck into the house. The significance of the elements that make the Gudi is deeply rooted in their health benefits, too, particularly the neem and mango leaves. It stands as evidence of the festival’s intrinsic connection to nature and the cycle of seasons. 

Like every other Indian festival, Gudi Padwa also holds its spot for its distinctive cuisine. It offers a delightful experience to every palette with its variety of traditional dishes. The feast encompasses ‘puran poli’, a sweet flatbread stuffed with jaggery and gram flour served with ‘shrikhand’, a creamy dessert made of strained yoghurt and flavoured with cardamom and saffron. A unique yet essential part of the meal involves neem leaves. Known for their intense bitterness, they are typically mixed with jaggery to prepare a special paste that is served as prasad. It embodies the contrasting flavours of bitter and sweet that is known to serve as a philosophical reminder of being accepting towards the good and bad in life and embracing both the joys and sorrows. The feast also serves Shakar bhaat, a sweet rice preparation laced with cloves, cardamom, saffron and garnished with nuts and exotic dried fruits. 

While Gudi Padwa has its roots in Maharashtra, similar festivals are celebrated across the Indian subcontinent, albeit under different names and traditions. This day is celebrated as Ugadi in Karnataka. The regions that find an abundance of Sindhi communities celebrate it as Cheti Chand, marking the beginning of their new year, too. 

Today, it is celebrated with vibrant parades, folk dances, and traditional folk music. Lezim dancers take over the streets, and communities gather outside their windows to see the spectacle. 

Gudi Padwa brings with itself a vibrant spectrum of cultural and communal expressions prominently manifested through the traditional attire donned by men and women as they celebrate the auspicious new beginning. 

The festival is particularly significant for Maharashtrian women as they are seen draped in Nauvari sarees. A nine-yard wonder, distinct from the conventional six-yard sarees worn around in most parts of India, is emblematic of the rich, ancestral heritage that Maharashtra holds. It is draped in a style that mimics trousers or dhoti for ease of movement; it makes for the ideal attire to facilitate participation in festive dances and gatherings. It is traditionally crafted from silk, which makes it a durable yet elegant marvel. It is typically adorned with ornate handwoven borders that feature indigenous motifs like vines and peacocks that speak volumes of the local weaving traditions. They are coloured in the vibrant hues of Kesari or saffron, emerald green and deep reds. Kesari or saffron symbolises valour and wisdom, green illustrates life and new beginnings, and red represents energy and marital bliss. It is paired with a short-sleeved, highly accentuating blouse that compliments the flamboyance of the heritage saree. 

The Nauvari sarees are often made using techniques that date back to the Maratha empire, woven with locally revered skills and patterns that have been passed down through generations over centuries of time. They hold pride in being made of Paithani silk, a heritage textile known for its luxurious feel and intricately handwoven designs. Hailing from the royal dynasties of the mediaeval town of Paithan, this textile is renowned for its vibrant colours, which are achieved through labour-intensive processes of natural dyeing and handweaving. It is believed that one traditionally handwoven Paithani saree takes between seven months and two years to be made. The traditional motifs include parrots, peacocks and lotuses; however, during the Peshwa period, the Hans motif, the Ashrafi motif and the Asawalli were equally popular. The pallu usually consists of Muniya, a kind of parrot that is woven in green borders with a whimsical touch of red at the mouth. Another prominent textile used in the making of these Nauvari sarees is Himroo, a textile that finds its origin in Aurangabad and is known to be an artistic blend of cotton and silk featuring a series of Persian motifs introduced by the Mughals. Young girls are usually dressed in bright Parkar polkas or Nauvari sarees draped in simpler forms.

Men compliment their better halves or the women of the community with their rather understated yet equally significant choice of attire. They wear a dhoti, typically wrapped around their legs and knotted at the waist in hues of cream or white, signifying purity and peace. The dhoti is always paired with a kurta, which is usually plain or lightly embroidered, highly dependent on the choice of the wearer. The crucial element that makes this outfit a cultural symbol for Gudi Padwa is the Pheta donning a man’s head. It is a turban traditionally dyed in hues of saffron, acting as a symbol of valour and honour. It is a headgear that is believed to ward off evil and bring in good luck. 

The traditional attire is not just a testament to the aesthetics of the state of Maharashtra but a true embodiment of their historical and textile heritage, woven meticulously through generations.