Durga Puja is known as ‘Dugga Dugga’ resonates with the collective voices of all the women in the household as they proceed towards the pandals for Durga puja, expressing their hopes for a safe journey through life. The powerful rhythms emanating from the dhak, combined with the fragrance of dhunuchi burning in every home, park, and corner, permeate the streets of Kolkata. Dressed in exquisite garments and adorned with elaborate jewellery and thick bangles, complemented by sindoor and bindis on their foreheads, the women appear to take the lead over the men on this occasion. After all, Durga Puja is a celebration dedicated to the Devi. The streets are alive with vibrant colors and festive spirit.
During the nine days that Maa Durga Puja resides in her Basha (home) with her four children, she is destined to reunite with her husband Shiva on the tenth day, known as Vijayadashami. However, does the celebration truly conclude there? The magnificent splendor and elegance of Durga Puja extend beyond a mere nine-day festival. It resides in the hearts of devotees who invoke “Maa Dugga” during even the smallest challenges in life. The resonant ullu’s, a high-pitched sound produced by striking both cheeks with the tongue, believed to be auspicious and protective against evil, continue to echo through the city long after the festivities have concluded.
Durga Puja THE BIRTH OF DEVI DURGA
The legends speak of Goddess Durga as a creation of the three most powerful Devas (Gods) in the Hindu Pantheon – Brahma (the creator), Vishnu (the preserver) and Shiva (the destroyer). The story of Durga’s birth is narrated in the Devi Bhagavatam. According to this sacred text, once a son called Mahishasura was born to an Asura (demon). Born as an Asura, he saw the victory of Devas over Asuras in every fight. Annoyed by the constant defeat of the Asuras, Mahishasura decided to perform a Tapasya(a long penance) to please the Devas. Years went by. Impressed by Mahishasura’s dedication, Lord Brahma decided to grant him a boon. Elated at such an opportunity, Mahishasura asked Brahma to bless him such that neither a man nor a God could kill him. Thus, his death would lie only in the hands of a woman – which in his mind was impossible. Taking advantage of the boon, Mahishasura, along with his troop of Asuras, invaded the Earth. He looted and killed with impunity. Soon,raging with power,he decided to take over heaven believing he could be the ruler of all the three realms. The battle between the Asuras and the Devas was ferocious. Mashishasura finally defeated the army of Indra in Amravati. Humiliated, the Devas met with the Tridevas, hoping to find a solution. Frustrated and angry at the defeat of the Devas, the Tridevas I started to think. “Only a woman can kill Mahishasura” said Lord Brahma, thinking about the boon he had given the Asura. But which woman in the three realms was strong enough to take on the battle? The Tridevas put their minds together and using their powers created energy that took the form of Devi Durga. Each of the Devas gave their weapon to the Devi to help her kill Mahishasura. Himavat, the God of Himalaya, gave the Devi a Lion to mount on.
Initially, when Durga advanced towards Amravati, Mahishasura mocked the idea of engaging in combat with a woman. However, as the battle progressed, Mahishasura came to the realisation that he was no match for the divine powers represented by the Devi. Throughout the ten days of conflict, the Asura continuously transformed his shape in an attempt to bewilder Her, yet the Devi remained unwavering in her focus. The moment the Asura reverted to his original form, that of a buffalo, Durga swiftly severed his head, liberating both heaven and earth from his tyranny. Consequently, Durga earned the title of Mahishasura Mardini (The Slayer of Mahishasura). This climactic moment is often depicted in various idols of the Devi that are revered during the Durga puja. In certain representations, the posture of Maa Durga while vanquishing the Asura closely resembles that of Shiva during the Tandava dance.
Durga Puja Lord Rama’s Victory over Ravana
The origins of the Devi as a deity are lost in the mists of time. Over time, we find mentions of the Goddess in various texts from the Vedic era and also in the Ramayana and Mahabharata. Even much later, Krittvasi’s rendition of Ramayana, composed in the 15th century, speaks of Durga being worshipped with 108 blue lotuses and 108 sacred lamps by Lord Rama before his battle with Ravana. The day that Lord Rama defeated Ravana is celebrated as Dussehra which falls on the tenth day (Dashami) of the Durga puja.
The Evolution of Durga Puja From Zamindars to Belur Math’s Revered Celebrations
In literature dating back to the 16th century, we encounter the earliest references to the grand celebration of Durga Puja by zamindars (landlords) in West Bengal. Various historical accounts highlight different rajas (kings) and zamindars who organised and funded the Durga Puja for their entire villages. The tradition of Boende Barir Pujo (Puja in the house of zamindars) continues to be a cherished custom in Bengal. Larger households typically place the idol in their courtyards, allowing the community to come and pay homage to Goddess Durga for Durga Puja. Among the most renowned institutions in Kolkata is Belur Math, the headquarters of the Ramakrishna Math and Mission, established by Swami Vivekananda. Located on the western bank of the Hooghly River, Belur Math hosts a highly esteemed Durga Puja celebration. The inaugural Durga Puja at this site took place in 1901, organised by Swami Vivekananda himself. Originally celebrated within a modest pandal, the Durga Puja at Belur Math now draws thousands of visitors each year.
Durga Puja Mahalaya and the Ritual of Chokkhu Daan
Mahalaya marks the auspicious beginning of Durga Puja, signifying the invocation of Goddess Durga for Durga Puja to descend from her heavenly abode to the Earth. It is a day steeped in tradition, with early morning chants of the Mahishasuramardini recitation resonating through households, invoking the goddess’s victory over the buffalo demon, Mahishasura. This day is also symbolic of the power of good triumphing over evil, as devotees prepare for the festivities that follow. The ritual of Chokkhu Daan, where artisans paint the eyes of the idol, is a sacred moment that breathes life into the clay figure, signifying the goddess’s awakening and presence among her devotees.
The Final Step in Preparing Maa Durga as Durga Puja for the Pandals
The final step before the Devi proceeds towards the pandals is to dress up Maa in a gorgeous saree and intricate jewellery and garlands. The pieces of jewellery and garlands are made using materials like paper, glitter, beads and bright threads. Sometimes the pieces of jewellery are made in clay itself while moulding the idol. These are then painted and decorated.
Finally Maa Durga came Home for Durga Puja and Pandals with her Divine Family
When Durga comes home, she doesn’t come alone. Durga is believed to come along with her four children in tow – Ganesh, Kartikey, Lakshmi and Saraswati, who are placed around her. While some believe in this, others have reasons to disagree. Some researchers on Indian culture argue that the idols next to her are not her children but her attributes that are given a physical form. Nonetheless, the idols of these four gods and goddesses are also created in a similar manner to that of Durga and placed by her sides. Another important idol is that of the Asura, Mahishasura, with a frightened expression as the Devi fiercely gazes down at him while her weapons rest in her hands. Commonly Maa Durga is seen with ten hands, but Mahalakshmi (a form of Durga) is also believed to have eighteen hands according to the Devi Bhagavata Purana. Each hand of Maa Durga holds the objects given to her by the Devas during her creation. All of these objects are worshipped during the aarI that takes place in the puja. Pandals are the Abode of the Devi for the days that she spends with her family and devotees. Built as temporary tents, the pandals are erected all around the city, gathering a tremendous number of people visiting to worship the goddess each day of the puja. The pandals are constructed with huge bamboo poles tied together and then draped over with cloth. At one end of the pandal is the stage where Maa Durga along with the other idols is placed while the rest of the space is filled by her devotees.
In the past, affluent families would host puja ceremonies within their Havelis. The central courtyard would be meticulously cleaned and adorned to accommodate the idol of the Devi. Residents from the surrounding areas would gather to offer their prayers to the Goddess. Over time, the practice evolved, leading to the establishment of pandals in neighbourhoods, parks, and even along roadways during the festive season. The tradition of pandal hopping, or visiting multiple pandals, has become commonplace. The elegantly attired crowd traverses from one pandal to another, reconnecting with friends and family while admiring the Devi displayed in each location. As the years have progressed, the grandeur of the pandals has significantly enhanced. Transitioning from simple tents to intricately themed designs, the pandals have transformed into attractions in their own right. As night falls and the atmosphere becomes more vibrant, the brightly illuminated pandal transcends its role as a mere venue, evolving into a gathering place for loved ones to celebrate together. With an electric energy permeating the air, the city of Kolkata comes alive for the ten days of Durga Puja. The rhythmic sounds of dhak and shankh, combined with the aroma of freshly prepared bhog, fill every household with exuberance as they celebrate each day of the festival. The arrival of the panchang, which indicates the dates and times for the puja, brings with it the joyful anticipation of the upcoming festivities. Mahalaya signifies the conclusion of the Pitru Paksha Shraddha, a 16-day period dedicated to honouring ancestors, and heralds the commencement of the auspicious Durga Puja. This day is regarded as the onset of Devi’s journey to her maternal home. In the morning, the harmonious recitation of Chandi path can be heard emanating from radios and televisions throughout the Bengali communities.
Durga Puja Shashthi: The Grand Arrival of Maa Durga and the Ceremony of Bodon
The sixth day or Shashti marks the entry of DeviMaa into her abode. In all glory, Maa Durga leads a procession into her pandal along with God Ganesh, God Kartikey, Goddess Lakshmi and Goddess Saraswati. Decorated with glistening jewellery, bright saree and Sindoor (vermillion), the Devi is accompanied by the Dhakis (players of Dhak – a drum-like instrument played using two wooden sticks). The sound of the Dhak makes the heart race and adds a frenzy to the procession. In the evening, Bodon takes place. Bodon is the awakening of Goddess Durga for the seventh, eighth and ninth day of puja. The unveiling of Devi’s face takes place during Bodon along with a ceremonial puja.
Durga Puja Saptami: The Rituals of Kola Bau and the Divine Representation of Durga
The ceremonies of the seventh-day or Saptami start before dawn. The rituals for the day start with the pre-dawn bath of ‘Kola bau’ (Banana Bride) or ‘Nabapatrika snan’. Believed to be the wife of Ganesha, Kola Bau is also interpreted as a form of Goddess Durga herself. As Durga is known to be the Goddess of agriculture to many, Kola bau is represented by the nine natural plant forms of Goddess Durga. When all of them are 0ed together, the Banana leaf looks like the ghunghat (veil) of a newly married bride, hiding her face shyly. Kola bau is then bathed in the river as the priest’s chant mantras. A new saree is draped around her and she is placed on the right of Ganesh.
Durga Puja Ashtami: The Day of Colors, Celebration, and Sondhi Aarti
The Eighth-day-Ashtami, also known as Maha Durgasthami, is a celebration characterised by vibrant colours, spectacle, and magnificence. Individuals don newly acquired kurtas and sarees, complemented by matching jewellery, as they make their way to the Pandal to engage in the day’s puja rituals. As the day progresses towards the Sondhi Aarti, the throng on the streets becomes increasingly dense.
On this occasion, nine small pots adorned with flags of various colours are set up, each representing different shaktis (energies), which are then invoked and revered. Within the Pandals, devotees gather around the Durga idol to offer Anjoli. Here, flower petals and bel paata (bel leaves) are distributed among the worshippers, who hold them while chanting mantras alongside the priest. The collected flowers are subsequently offered at the feet of the Devi. The Anjoli ritual is integral to the observances of Saptami, Ashtami, and Navami.
Following this, the Kumari Puja is conducted, wherein young, unmarried girls who have not yet reached puberty are honoured as embodiments of the Devi. Depending on their ages, ranging from one to sixteen, these girls are worshipped in various forms of Durga. Offerings of flowers, sweets, and Dakshina (gifts) are presented to the young Kumari, who is revered as a living Goddess.
A significant gathering assembles for the Sandhi Aarti during Maha Ashtami. The final 24 minutes of Ashtami and the initial 24 minutes of Navami are regarded as Sondhi (Sandhiya), a sacred transitional period. In this Puja, the Devi is venerated in her Chandi form. The Markandeya Purana, recited during the ceremony, narrates the tale of how Durga, in her battle against Mahishasura, transformed into Chandi to vanquish the two Asuras, Chando and Mundo. As part of the Sondhi Aarti, 108 lamps are lit in accordance with tradition, while the dhaaki play the dhak, and the crowd dances joyfully to the rhythm of the aarti. In these moments, one can truly immerse themselves in the vibrant atmosphere. As the tempo of the aarti and dhaaki reaches its peak, the crowd claps and dances, and once the Aarti concludes, a profound silence envelops the gathering.The puja ends with the distribution of bhog.
Durga Puja Navami: The Rituals of Boli, Homa, and Celebration
The ninth day, known as Navami, is marked by a succession of pujas. Central to these rituals are Boli and Homa. Boli represents the sacrificial practice intended to honor the goddess, typically performed with a pumpkin or sugarcane in contemporary observances. Homa, on the other hand, is a fire sacrifice that integrates elements from both Vedic and tantric traditions. The day’s proceedings culminate with the aarati, accompanied by the dhunuchi-nach, a traditional Bengali dance performed with an incense burner as part of the ritual worship.
Durga Puja Dashami: Bijoya Dashami and the Farewell of the DeviDashami: Bijoya Dashami and the Farewell of the Devi
The tenth day – Dashami is known as the Bijoya Dashami (Victory on the tenth day). On this day, Devi begins her journey back home. One of the most interesting parts of the day lies in the Sindoor khela. Here, married women offer baran (farewell) in the form of betel leaf, sweets and vermillion to the Devi. After this, the ladies apply sindoor in the parting of each other’s hair and smear the rest of it on each other’s faces. As sindoor is a mark of a married woman, this ritual is believed to be a prayer to the Devi for the health and peace of their families as well as spouses. Dressed in lal-par-sada-sarees (white saree with crimson border) and covered in red vermillion, the joy is evident from the faces of the women.
Followed by the Sindoor khela, Bisorjon (immersion) of the idol of the Devi is the concluding ceremony to the Durga puja. For some, it is an emotional moment to see Maa leaving. The idol of Maa Durga as well as the Nabapatrika are immersed in the river surrounded by the huge crowds of devotees that have come to see them off. The water (Shanti Jal) collected from the immersion spot is sprinkled on the devotees embracing the calm left behind by Maa. Teary-eyed, people return home with the Devi housed in their hearts.
The Immersive Experience of Durga Puja
The experience of Durga Puja transcends verbal expression; it is an emotion that individuals immerse themselves in. This is a celebration that is eagerly anticipated throughout the year. Various cultural components, including theatre, dance, and art competitions, offer a captivating visual experience within the puja pandal. Thematically adorned, these pandals showcase exquisite craftsmanship utilising diverse materials. Consequently, the puja draws not only the devotees of Maa but also enthusiasts of cultural art forms. Upon entering the pathways leading to any pandal, one can feel all senses invigorated; before long, you find yourself moving to the rhythm of the dhak, participating in the dhunuchi dance, and savouring the aromas of freshly prepared bhog while being surrounded by vibrant hues of red. The true essence of Durga Puja is encapsulated in this immersive experience.
Frequently Asked Questions (FAQ) – Durga Puja: Unveiling the Vibrant Spirit of Bengali Festivity
1. What is the significance of Durga Puja?
Durga Puja is a major Hindu festival that celebrates the victory of Goddess Durga over the buffalo demon Mahishasura, symbolizing the triumph of good over evil. It is also a time to honor feminine power and is deeply rooted in Bengali tradition.
2. When is Durga Puja celebrated?
Durga Puja is celebrated over a span of ten days, with the main festivities starting from the sixth day (Shashthi) and continuing through to the tenth day (Dashami), which is known as Vijayadashami. It usually falls in September or October, according to the Hindu lunar calendar.
3. What is the story behind the creation of Goddess Durga?
Goddess Durga was created by the combined energies of the three most powerful Hindu gods: Brahma, Vishnu, and Shiva. They formed her to defeat Mahishasura, an asura (demon) who had a boon that he could not be killed by a man or a god. Durga, being a woman, was able to vanquish him, earning the title of “Mahishasura Mardini” (The Slayer of Mahishasura).
4. What is the significance of Mahalaya in Durga Puja?
Mahalaya marks the beginning of Durga Puja, signifying the descent of Goddess Durga to Earth. It is a day filled with the chanting of hymns and mantras, invoking the goddess. The famous ritual of “Chokkhu Daan,” where the eyes of Durga’s idol are painted, is also performed around this time, symbolizing the awakening of the goddess.
5. What rituals are performed during Durga Puja?
Key rituals include Bodon (awakening of the goddess on Shashthi), Kola Bau (symbolic bathing of the Banana Bride on Saptami), Sandhi Aarti (108 lamps are lit to worship Durga in her Chandi form during the transition from Ashtami to Navami), and the Sindoor Khela (where married women apply sindoor to each other and the goddess on Dashami). The immersion of Durga’s idol in the river marks the conclusion of the festival.
6. What is the significance of the Dhak and Dhunuchi during Durga Puja?
The Dhak (a traditional drum) is an essential part of the celebration, with its rhythmic beats filling the air during the processions and rituals. The Dhunuchi is an incense burner used during the aarti, and the Dhunuchi dance, performed with the incense, is a hallmark of the festival, adding to its energy and vibrancy.
7. Why is Vijayadashami important?
Vijayadashami, also known as Dussehra, marks the end of Durga Puja and celebrates the victory of good over evil. On this day, Goddess Durga is believed to return to her husband’s abode, and the idol immersion ceremony (Bisorjon) is performed. It is a deeply emotional and symbolic farewell, especially for devotees who view it as the goddess’s return to her celestial home.
8. What is the cultural significance of Durga Puja pandals?
Pandals are temporary structures that house the idols of Goddess Durga and her divine family during the festival. They are intricately designed, often following specific themes, and are a reflection of the artistic and cultural expression of the community. Visiting these pandals, known as “pandal hopping,” is a major part of the Durga Puja experience.
9. What is the tradition of Sindoor Khela?
Sindoor Khela is a ritual performed on Vijayadashami, where married women apply vermillion (sindoor) to the goddess and to each other as a prayer for the well-being of their families and spouses. It is also a way to bid farewell to the goddess before her immersion.
10. How has the celebration of Durga Puja evolved over the years?
Durga Puja has grown from being a household celebration hosted by zamindars (landlords) to a community-wide event celebrated in grand pandals across cities and towns. The scale of celebration has also increased, with modern-day pandals showcasing elaborate themes and attracting a large number of devotees, art enthusiasts, and tourists.
11. What is the relevance of Belur Math in Durga Puja?
Belur Math, the headquarters of the Ramakrishna Math and Mission, hosts one of the most revered Durga Puja celebrations in Kolkata. It was initiated by Swami Vivekananda in 1901, and the tradition continues to draw thousands of devotees every year.
12. How is the experience of Durga Puja unique?
Durga Puja is more than a religious festival; it is an immersive experience. From the vibrant pandals, rhythmic Dhak beats, and Dhunuchi dance to the elaborate rituals and artistic displays, it is a celebration of life, culture, art, and spirituality, bringing people together in joy and devotion.
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