Himangshu Ranjan Bhuyan
(The writer can be reached at hrbhuyancolumnist@gmail.com)
Durga Puja is one of India’s most significant religious and cultural festivals, serving not only as an expression of spiritual devotion but also as a beautiful depiction of social unity, bringing together people from various strata of society. At its core lies the worship of Goddess Durga, who symbolizes power and represents the struggle against unrighteousness and demonic forces. From Assam to various parts of India, the history of this festival bears witness to a long and diverse journey. The amalgamation of mythological narratives with historical events has bestowed upon this festival a unique stature. Due to its depth and expansiveness, Durga Puja transcends the confines of a mere religious ritual, emerging as a universal cultural phenomenon.
The origins of Durga Puja are deeply rooted in mythological narratives. According to scriptures, Goddess Durga is the daughter of the Himalayas and a manifestation of Parvati, the consort of Lord Shiva. Her emergence is primarily aimed at restoring righteousness on earth when unrighteousness prevails. When demonic forces cross the boundaries of oppression in heaven and on earth, Goddess Durga, in her ten-armed form, adorned with weapons, annihilates the enemy. Mythological accounts state that her name ‘Durga’ derives from her destruction of the demon Durgama, and she became known as Mahishasuramardini after slaying Mahishasura. These stories symbolically depict the various facets of the Goddess’ power and her ability to subdue evil forces. This formidable form of the Goddess instills devotion and reverence in people’s hearts, which, over time, has evolved into a grand cultural festival. This mythological foundation imparts profound religious significance to Durga Puja, making it an integral part of social and cultural life over time. Through devotion to this form of the Goddess, people seek liberation from their life’s sorrows and hardships, and this belief deepens the importance of the festival.
In West Bengal, the history of Durga Puja can be traced back to the late 15th century. During this period, landlords and landowners in Malda and Dinajpur began celebrating Durga Puja as a festival for the first time. Initially, this worship was confined to the households of landlords, where it was organized as an expression of their power, wealth, and religious devotion. This tradition was rooted in the display of social status, with landlords using the festival as a medium to showcase their influence and authority in society. However, over time, the nature of this festival transformed. In 1790, the first public celebration of Durga Puja took place in Guptipara, Hooghly, West Bengal. Known as the ‘Baroyari’ Puja, this event was organized by twelve individuals who came together to celebrate the festival within their community. This marked the beginning of a new dimension of Durga Puja, as it ceased to be limited to the wealthy elite and extended to the common people, taking the form of a universal festival. This transformation fostered a sense of unity among various sections of society and further enhanced the festival’s social significance. This public form added a new dimension to West Bengal’s cultural life, which remains a defining feature of Durga Puja in the region today.
In 1832, Raja Harinath of Cossimbazar organized the first ‘Baroyari’ Durga Puja in Kolkata, considered the first public Puja in India under royal patronage. This event marked a new chapter in Kolkata’s cultural life. The patronage of the royalty not only elevated the grandeur of the festival but also extended its influence among the common people. Raja Harinath’s initiative paved the way for a new social form of the Puja, beautifully blending religious devotion with social unity. The organisation of this Puja included not only religious rituals but also cultural performances, music, and art exhibitions, which further enhanced its beauty and significance. Subsequently, after the British East India Company gained Dewani of Bengal in 1765, they organised Durga Puja to win the favour of their Hindu subjects. In Birbhum, officials like John Chips, the Auditor General of the Company, held Puja at their offices, reflecting a unique aspect of their connection with Hindu culture during British rule. This tradition continued until 1840, adding a distinct historical dimension to the festival. After Delhi became the capital of British India in 1910, public Durga Puja celebrations began there as well, providing clear evidence of the festival’s geographical expansion. These events further highlighted the social and political significance of Durga Puja.
In Assam, the history of Durga Puja is ancient and supported by archaeological evidence. Excavations have uncovered sculptures of Shiva-Parvati, ten-armed Durga, and lion-riding Durga from the 9th to 13th centuries, testifying to a long-standing tradition of goddess worship in the region. The craftsmanship and style of these sculptures demonstrate the excellence of Assam’s art and culture. Some archaeologists suggest that certain parts of these sculptures may date back to the 7th century or earlier, indicating that Durga Puja was prevalent in Assam before that time. This evidence sheds light on the depth of Assam’s religious and cultural history. According to the Kalika Purana, Kamakhya Dham is considered the supreme pilgrimage site for Goddess Durga. The mythological and historical significance associated with this site lends a unique stature to Assam’s Durga Puja tradition. The rituals and practices observed by priests and devotees at Kamakhya Temple reflect a distinctive blend of Tantric and Vedic traditions. This Tantric tradition of worship at Kamakhya highlights a unique characteristic of Shakti worship in the region, forming an integral part of Assam’s cultural identity.
Historical records indicate that in 1614 CE, King Bali Narayan of Darrang performed Durga Puja, considered the first recorded instance of the festival in Assam. Although detailed accounts of this Puja are scarce, it is recognised as a significant event in Assam’s religious and political history. Some historians suggest that the Chutia community performed goddess worship at Ramkhapith in Sivasagar before the arrival of the Ahoms. According to folklore, Bhati’s Kamakhya, Ujan’s Tamreshwari, and Maju’s Ramkha are different forms of the same goddess, though clear historical evidence for this claim is lacking. Nevertheless, the Durga Puja celebrated at Devi Dol in Sivasagar has a rich history, spanning nearly three centuries since the Ahom era. This Puja is regarded as a shining example of Assam’s Durga Puja tradition. The rituals and ceremonies associated with Devi Dol reflect the religious and cultural heritage of the Ahom kingdom, maintaining its significance to this day.
Regarding the religious and mythological foundation of Durga Puja, the Sharadiya Durga Puja is linked to the story of Lord Rama’s Akalbodhan. According to scriptures, in the Treta Yuga, Lord Rama initiated this Puja in autumn to seek the Goddess’ blessings for defeating Ravana. Traditionally, Durga Puja was observed in spring, known as Basanti Puja, a practice linked to the demon Kalketu’s worship of the Goddess. However, Rama performed the Puja in autumn, during Dakshinayan, awakening the sleeping Goddess, hence the term ‘Akalbodhan’. According to the Krittivasi Ramayana, Rama collected 108 lotus flowers from the Kalindi River for this Puja but, finding one flower short, offered his eye. Pleased with his devotion, the goddess accepted his worship. This story adds profound religious significance to the Sharadiya Durga Puja, intertwining human devotion and spiritual beliefs to deepen its spiritual importance.
The Sharadiya Durga Puja is intricately linked to the concepts of Uttarayana and Dakshinayana. According to scriptures, the six months of Uttarayana are the day of the gods when they are awake, while Dakshinayana is their night when they are asleep. Since autumn falls during Dakshinayana, worshipping the Goddess during this time is considered Akalbodhan. The Shrichandi Kavya attributes the origin of this tradition to Brahma, further emphasising its mythological significance. Scriptures like Brihaddharma Purana, Kalika Purana, and Markandeya Purana provide detailed accounts of this narrative. According to these texts, King Suratha and Samadhi Vaishya were the first to perform Durga Puja in autumn, as narrated by Sage Markandeya in Shri Shri Chandi and later reiterated by Sage Medhas. These scriptural accounts strengthen the religious foundation of Durga Puja, enriching its spiritual dimension.
Regarding the religious rituals of Durga Puja, there is a beautiful synthesis of Vedic and Tantric traditions. The Puja is performed according to the guidelines of Brihannadikeswara Purana, Devi Purana, and Kalika Purana, which provide a structured framework for its rituals. The use of Vedic and Tantric mantras imparts a unique spiritual dimension to the worship. The Goddess’ various forms, such as Mahishasuramardini, Durgatinashini, and Mahamaya, are revered through this Puja. In her ten-armed form, each weapon she holds carries a specific symbolic meaning: the conch represents ego, the bow and arrow symbolize energy, the thunderbolt signifies determination, and the lotus represents spontaneity. These symbols offer a profound philosophical interpretation of the Goddess’ multifaceted power and her ability to subdue evil forces, relating to aspects of human life such as determination, spiritual wisdom, and moral strength. These symbols deepen the spiritual dimension of the Puja, fostering reverence and devotion in the hearts of devotees.
In Assam, the cultural significance of Durga Puja is profound. The festival not only expresses religious devotion but also unites people from various social classes, conveying a beautiful message of social harmony. From the Puja at Devi Dol in Sivasagar to small village pandals, the festival has become an integral part of Assamese culture. The historical importance of the Puja at Devi Dol and its associated rituals reflects Assam’s rich religious and cultural heritage. The Tantric traditions observed at Kamakhya Temple highlight a distinctive feature of Shakti worship in the region. The simplicity of village Pujas and the grandeur of urban celebrations beautifully showcase the festival’s diversity. Combined with the natural beauty of autumn, the Puja creates a unique sense of joy in people’s hearts. The pandal decorations, intricate idol craftsmanship, and cultural performances transform the festival into an art form. The decorations reflect the creativity and craftsmanship of local artisans, underscoring an important aspect of Assam’s artistic heritage.
Historically, the evolution of Durga Puja became more widespread during the mediaeval period. References to goddess worship are found in the 11th-century works of the Maithili poet Vidyapati, providing clear evidence of its prevalence during this time. In the 15th century, Koch King Vishwasingh Bihari Dev is known to have performed Durga Puja, a significant event in Assam’s religious history. Records from Emperor Akbar’s reign also indicate the festival’s observance, not only as a religious event but also as a means of political and social unification. Under the patronage of landlords and royalty, the grandeur of the Puja increased, and over time, it spread to the common people, taking the form of a universal festival. This evolution further enhanced the social and cultural significance of Durga Puja. During the mediaeval period, the festival’s prevalence introduced a new wave of Shakti worship across various regions of India, a tradition that remains intact today.
The cultural impact of Durga Puja has now spread across various states in India. In West Bengal, the festival has evolved into a grand cultural event, encompassing art, music, dance, and theatre. The pandal decorations, intricate idol craftsmanship, and cultural performances during the Puja reflect a unique artistic identity. In Assam, too, various cultural programmes are organized during the festival, providing a platform for local artists to showcase their talents. These events, through music, dance, and theatre, offer a vivid portrayal of local culture. The festival unites people from different social classes, conveying a beautiful message of social harmony. This universal form of Durga Puja has established it as one of the foremost cultural festivals. The associated art and cultural performances reflect the diversity and richness of Indian culture.
In conclusion, Durga Puja is not merely a religious festival but a living testament to Indian culture. From Assam to West Bengal, the history and traditions of this Puja have created a beautiful legacy. The convergence of mythological narratives, historical events, and cultural evolution has made this festival an inseparable part of India’s cultural identity. The religious devotion, cultural heritage, and artistic beauty associated with the festival lend it a unique stature. In the future, too, Durga Puja will continue to maintain its significance and relevance, serving as a symbol of unity and devotion for new generations. The power and beauty of this festival will continue to profoundly impact people’s lives, and its universal message will unite various sections of society, fostering a peaceful and prosperous community.
(Sources: Several books, multiple essays, and various articles available on the internet were consulted.)