Forget Patriarchy - Rama can only be understood through Sita

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“The Liberation of Sita” is an ignorant “feminist” re-telling of the story of Sita, by Telugu writer Volga. Sadly, due to ignorance of native understanding, many such colonized “narratives” abound in contemporary writing.

In this era of post-modern, post-colonial, post-everything scholarship, we observe that many contemporary scholars, both Indian and Western have been extremely fascinated by the Ramayana and specifically Mata Sita. For some, Mata Sita epitomizes the ultimate sacrifice, for others, she becomes the golden albatross they can hang around Bhagwan Rama’s neck. Some westernized feminists all see her as an embodiment of patriarchal oppression, while others try to fashion her into warrior queens and some even make ignorant and quite exasperating attempts at “liberating” her. In this era where only formalized, westernized knowledge is considered worthy and therefore, Hindus who are losing touch with their mother tongues as well as Sanskrit, have completely lost touch with the native, Indic understanding of Ramāyana. It is our hope that this article should make it abundantly clear, how these “readings”, “re-tellings” and “interpretations” are misguided at best, and mischievous at worst.

One common perception of “religion”, characteristic of this contemporary era, is that all religions are about Gods, rituals, symbols, images, dogmas, festivals, saints, shrines and so on. After all, all cultures in the world believe in existence of an entity/entities that lead to creation of this vast arrangement called Universe and those entities are considered as the cause of everything one sees or perceives. Therefore, at the end of the day, all religions are the same. This too, perpetuates a situation where only the secular understanding of Ramayana is encouraged, which in turn requires studying it like a story with characters, but without its true meaning (Bhaava). Today, on this auspicious Diwali day, we shall attempt to study, Ma Sita’s true nature as interpreted in Maharishi Valmiki’s Ramayana.

What is God?

The Vaidika people, who consider Veda as highest authority put forth an interesting question. They wondered, that if Īshwara (ईश्वर) created everything, it should mean that he also created Jñana (ज्ञान). If he created Jñana, was he without Jñana, i.e. without knowledge, and therefore, ignorant before its creation? If Īshwara was ignorant, how could he create anything?

Therefore, the only possible solution to this paradox is to conclude that Jñana is not created by anybody, therefore, it is Apaurusheya (अपौरुषेय) . This means that Jñana (knowledge) can neither be created nor destroyed. 

Our sages also address this through the concepts of ātman (self) and brahma in Upanishads. The entirety of creation is an epiphenomenon due to existence of brahma.

ज्ञान स्वरूपमखिलं जगदेतबुद्धयः।

अर्थ स्वरूपं पश्यन्तो भ्राम्यन्ते मोहसम्प्लवे।।

Vishnu Purana- 1.4.40।।

(All that exists is nothing but Jñana, ignorant sees the diversity due to his attachments.)

All rules, rituals and actions (karma) prescribed by Shastras are tools to know and understand the ultimate reality. If your karma is not in harmony with this Goal of the Vedas, its mere labour. Thus,  Manu in the conclusion of his  Dharma Shastra says-

सर्वेषामपि चैतेषां शुभानामिह कर्मणाम् ।
किं चित्श्रेयस्करतरं कर्मोक्तं पुरुषं प्रति ॥12.84॥
सर्वेषामपि चैतेषामात्मज्ञानं परं स्मृतम् ।
तद् ह्यग्र्यं सर्वविद्यानां प्राप्यते ह्यमृतं ततः ॥12.85।

“From among all these good acts, is there any one act which has been described as more efficacious in securing to man his Highest Good?”—(84)

Of all these, Knowledge of the Self has been declared to be the most efficacious; since it is the best of all sciences, as Immortality is attained by its means. (85)

Thus, comparing the Vaidika Dharma with other religions, particularly, Abrahamic religions is a fallacious argument. The God, Īshwara for Vaidikas, is not an extra-terrestrial entity seated in heaven, but in fact, it is their own self. It is this SELF that has been glorified as Shiva, Vishnu, Devi, Indra, by various sages, in various texts. 

"अयं स भगवानीश:  स्वयंज्योति: सनातन:।

अस्माद्धि जायते विश्वमत्रैव प्रविलीयते॥

Suta  Samhita 2.10.35।।

(This ātman is bhagwān, īshwar, immortal, self-illuminated. From it, the world arises, in it, the world is dissolved)

"अयं ब्रह्मा शिवो विष्णुरयमिन्द्र​: प्रजापति।

अयं वायुरयं चाग्निरयं सर्वाश्च देवता:॥"

Suta Samhita  2.10.36

(It is Brahma, Shiva, Vishnu, Indra and Prajāpati. It is Vāyu, Agni and all the devtās.)

Understanding the relationship between Brahma and Māyā

The energy or power of Brahma is called Maya.  Brahma and Maya are like Sun and its Rays. Rays exist because there is a Sun. Similarly, Maya exists because there is Brahma. It is a worthless exercise to understand them as separate entities. 

परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ⁠।⁠। 

(Shvetashvatara Upanishad- 6.8)

It had diverse inherent energies of knowledge, force and action.

Just as Sunlight causes illusion of water in sky, same way all states of existence are there due to Brahma and  Maya - 

तेजो वारिमृदां यथा विनिमयो यत्र त्रिसर्गो मृषा-

Bhagvatam-1.1.1. 

(In reality, this atman does nothing. It simply exists, and everything else is perceived due to its existence.)  

It does nothing-  

साक्षी चेता केवलो निर्गुणश्च

Shvetashvatara Upanishad – 6.11. 

But its mere existence induces Maya, which is nothing but its energy. Energy enough to create thousands of universes. 

And in fact, there is no difference between the nature of the Jīva and Īshwara.

मायासंबन्धतश्चेशो जीवोऽविद्यावशस्तथा ।।

Kath Rudra Upanishad-39।।

(In relation with Maya, atman is Īshwara, In relation with Avidya its Jīva).

मायाविद्ये विहायैव उपाधी परजीवयोः ।

अखण्डं सच्चिदानन्दं परं ब्रह्म विलक्ष्यते ॥ Adhyatma Upanishad- 32।।

(On rising above Māyā and Avidyā, Reality is known).

Who are Rāma and Sīta in Mahāṛishi Vālmikī’s Ramāyana?

The same atman has been glorified as Rama by Maharishi Valmiki in is Ramayana, at the very beginning of which, he says- 

वेद वेद्ये परे पुंसि जाते दशरथात्मजे ।
वेदःप्रचेतसादासीद् साक्षाद् रामायणात्मना।। 

Valmikī Ramayana -1.1.1।।

(The Supreme being who is known through Vedas, descended as son of Dashrath, Vedas were rendered in form of Ramayana by son of Pracheta Valmiki.)

वेदोपबृंहणार्थाय तावग्राहयत प्रभुः || 

1.4.6- Valmiki Ramayana

(epic Ramayana is composed only to reinforce the import of Veda)

This shloka of Sundarkand  is clear indicative of Divinity of Rama

सर्वान् लोकान् सुसम्हृत्य सभूतान् सचराचरान् ||

पुनरेव तथा स्रष्टुम् शक्तो रामो महायशाः।।  

Valmiki Ramayana- 5.51. 39

(Illustrious Rama can put an end to whole creation along with its creatures, and can again create them, such is his potential.)

Valmiki Ramayana is full of such shlokas, for anyone who would attempt to see it.

Ancient seers were wise enough  to understand the difficulties regarding knowing the real nature of the self.  Thus, they described the reality in a manner that would allow us to perceive reality through each of our faculties, our mind and our sense. 

Without understanding the existence, one cannot understand the reason of the existence. Therefore, without understanding the how Maya works, one cannot understand the maya-pati Bhagwan. 

In other words without knowing the Goddess (mahamaya), one cannot understand the God. This is the beauty of the Vaidika Dharma.  If you want to know Rama, you have to know Sita.   

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Thus Maharishi Valmiki named the Saga of Rama as 

सीताया: चरितं महत्- 1.4.7- The Sublime Legend of Sita.

अप्रमेयं हि तत् तेजो यस्य सा जनकात्मजा- Valmiki Ramayana- 3.37.18

That resplendence (Rama)  is not measurable which/who has daughter of Janaka-Sita.

In fact, Mata Sita herself says:

अनन्या राघवेणाहं भास्करेण प्रभा यथा। 

Valmiki Ramayana- 5.21.16

(I am inseparable from Rāghava, like radiance from sun)

 She continues,

अहमौपयिकी भार्या तस्यैव वसुधापतेः।।5.21.17।।
व्रतस्नातस्य विप्रस्य विद्येव विदितात्मनः।

"I, alone, am the righteous wife of the Lord of the Earth. Like the knowledge of the Vedas which rightfully belongs to a wise one who has realised the self after having had his graduation bath, having observed the righteous vows during the period of his study.

This is not surprising. Mahadev Shiva reveals this Secret to Devi Parvati in the  Adhyatma Ramayana, which is part of Brahmanda Purana. Hanuman-Sita  dialogue is narrated by Shiva. Hanuman enquired about Rama and Sita replied- 

रामं विद्धी परं ब्रह्म सच्चिदानंद अद्वयं।

सर्वोपाधिविनिर्मुक्तं सत्तामात्रमगोचरं।। 1.32।।

Know Rama as non-dual Brahm, free from all attributes about which only this much is known that ‘it is’

तत्सान्निध्यान्मया सृष्टं तस्मिन्नारोप्यतेऽबुधैः । अयोध्यानगरे जन्म रघुवंशेऽतिनिर्मले ।।३५ ।।विश्वामित्रसहायत्वं मखसंरक्षणं ततः । अहल्याशापशमनं चापभङ्गो महेशितुः ॥ ३६ ॥मत्पाणिग्रहणं पश्चाद्भार्गवस्य मदक्षयः । अयोध्यानगरे वासो मया द्वादशवार्षिकः।। ३७ ॥ दण्डकारण्यगमनं विराधवध एव च । मायामारीचमरणं मायासीताहृतिस्तथा ॥ ३८॥ जटायुषोमोक्षलाभः कबन्धस्य तथैव च । शबर्याः पूजनं पश्चात्सुग्रीवेण समागमः ॥ ३९॥ वालिनश्च वधः पश्चात्सीतान्वेषणमेव च । सेतुबन्धश्च जलधौ लङ्कायाश्च निरोधनम् ॥ ४०॥ रावणस्य वधो युद्धेसपुत्रस्य दुरात्मनः । विभीषणे राज्यदानं पुष्पकेण मया सह ॥ ४१॥ अयोध्यागमनं पश्चाद्राज्ये रामाभिषेचनम् । एवमादीनि कर्माणि मयैवाचरितान्यपि आरोपयन्तिरामेऽस्मिन्निर्विकारेऽखिलात्मनि ॥ ४२॥ रामो न गच्छति न तिष्ठति नानुशोचत्याकाङ्क्षते त्यजति नो न करोति किञ्चित् । आनन्दमूर्तिरचलः परिणामहीनो मायागुणाननुगतो हि तथा विभाति ॥४३ 

In these  verses Mata Sita narrates  the Ramayana and reveals to Hanuman that from the moment of Rāma’s appearance before Kaushalya  to RajyAbhisheka of Rama, everything has been done by Mata Sita herself.

Rāma does nothing – 

रामो न गच्छति न तिष्ठति नानुशोचत्याकाङ्क्षते त्यजति नो न करोति किञ्चित् ।

आनन्दमूर्तिरचलः परिणामहीनो मायागुणाननुगतो हि तथा विभाति ॥ 43।।

Rama doesn’t go, doesn’t stay, doesn’t mourn, doesn’t long, doesn’t shun, doesn’t do anything.  Rama is bliss, unperturbed, unmoved, unchanged. 

Thus its established Rama is atman and Sita, his Shakti. Thus, the lovable Saguna Bhagwan is available to us via the virtue of Bhagwati only.  From an atom to Virat Hiranyagarbha, everything is Sita - The Goddess.  This creation, its innumerable creations, this profusion of the galaxies, everything is Mother Goddess. From the vantage point of creation, Sita and Rama are two entities and from the vantage point of non-duality, They are One, like flame and its heat. 

त्वं विष्णुर्जानकी लक्ष्मीः शिवस्त्वं जानकी शिवा । ब्रह्मा त्वं जानकी वाणी सूर्यस्त्वं जानकी प्रभा ॥

 Ayodhya kand. Adhyatma Ramayana।।

Rama, you are Vishnu, and Janaki (Sita) is Laxmi. You are Shiva and Janaki too, is Shiva. You are Brahma and Janaki is Vaani, You are Surya and Jaanaki is radiance. 

Goswami Tulsidas too, agrees - 

श्रुति सेतु पालक राम तुम्ह जगदीस माया जानकी।
जो सृजति जगु पालति हरति रूख पाइ कृपानिधान की।।  

O Rama, the protector of Shruti, you are the Īshwara and Janakī is Maya, who creates, sustains and destroys because of you.

This is the true essence of “श्रीयते हरिणापि या सा श्री”- the one who is worshipped or served by Hari/Bhagwan is Shri .  

Thus, the Shrī in Jai Shrī Rama, is Mata Sita as Shri Devi herself, the Supreme Mother, the Divine Feminine, who has been extolled by Vedas and Puranas.  

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 One must have pity at the misfortune of those who see the glorious proclamation of Jai Shrī Rama as a “masculine” or “patriarchal” war cry. We have even come across ignorant narratives of how Mata Sita was dropped from colloquial “Jai Siya Ram” to make it patriarchal “Jai Shri Rama”. For after all, it is they, who are truly ignorant of the Glory of the Divine Mother who pervades all creation as Shakti. It is fundamentally impossible to drop Mahamaya Devi Sita from anything pertaining to Rama, for he cannot be understood without her. It is therefore, also our ignorance to assume that Ma Sita was “victimized” or “oppressed”.

This Diwali, let us vanquish ignorance with the knowledge that Ma Sita, the Mother of all creation, needs no “advocates”. She is the Divine Feminine, the Shakti, the reason of all existence and inseparable from our Glorious Bhagwan Rama.

Let us proudly proclaim:

Jai Shri Rama!

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about the author

Aditya Sharma

Aditya is currently pursuing BBA LLB and is an avid reader of Vaidik literature. He is also an occasional poet. You can follow him on Twitter @aadii009

Karva chauth: A celebration of family and community

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When we were children, there was a festival that came around this time of the year, on the fourth day of Kartika month of the Hindu calendar, also called Karva Chauth. For Gregorian Calendar, it usually falls between late September and early October. Mothers and fathers prepared for this holiday by buying all the seasonal vegetables and fruits. In addition, there were three kinds of desserts. One made at home, usually faniyan kheer, an alternative version of the classic Indian rice pudding, and two were bought from the local Halwai — Peshawar Sweets.

Mom and Dad woke up early on the day of the festival. Mom had half-prepared a few dishes already, the night before. Before six in the morning, we were woken up, and asked to bathe before we could join the feast that was prepared.

Dad gently woke Papaji, our grandfather, and asked him to join us.

‘Sargi is ready!’

He’d freshen up and join us.

Sargi thali prepared for Karvachauth. Image: Google

It was a complete meal – and while we could eat it all day, Mom was to eat and drink only before sunrise, and after seeing the moon that evening. And yet, that morning ritual was turned into a family feast every year for all at home. A special treat for this festival was faniyan – the vermicelli kheer. This special vermicielli, made in desi ghee, was sold only during this festival, so we all looked forward to it.

The preparation of the food was supposed to be done by married women in the family, meaning my grandmother and my mother. But unfortunately, my father had lost his mother when he was a child, and my mother had never met her mother in law. So both my mother and father took over the organization of the festival. For the rest of the two meals, mom would cook a large amount of rice, even though we are mainly wheat eaters, to accompany dal and dahi, so that she could take a break from the cooking, rest, and/or have fun with her friends. For about twelve hours, that day she fasted. But those twelve hours were a celebration of life and family. Other than being good for health, that fasting day for women in our neighborhood was spent almost as a ‘women’s day out’. Those who stayed at home had certain activities planned during the day, those who were working joined in the festivities and fun of the evening. Women of the neighborhood usually went for a movie. When VCRs and DVDs arrived, women got together and watched two movies at a go, before getting ready for the evening party.

Women dressed in wedding reds for karvachauth. Image Credits: Unrealistic Trends Blog

The evening party was something we children looked forward to. All the aunties of the neighborhood draped themselves in red and gold, symbolic of life and prosperity, most likely something they got married in. They did add the latest accessories, bought after several visits to markets close and afar. But it was the fact that our slightly plump and very blushing aunties dressed in their wedding saree/lehnga that made it so special. On the day of the festival, many women got their hair done, and almost everyone put henna in their hands the day before. So in essence, the preparations started with the anticipation of the day, adding joy to the women’s lives for days if not weeks even before the day arrived.

And that evening of the actual celebration, women of all ages became brides again, as they proudly exhibited their joy at being a part of the community, being a married woman, a mother, and a daughter-in-law. Women consciously (and/or subconsciously) acknowledged and participated in the festival that affirmed their role as a life giver, sustainer of community and tradition.

The festival was a confirmation of family and the joys it brought to all those lucky to have one. Very aware that families came with their issues, women also understood that family provided them both emotional support, and a way to contribute towards society, with or without gainful employment. While many of the women in the neighborhood were working women, their biggest contribution to the neighborhood was raising us collectively. They were the aunties, who were sometimes called Chachis and Maamis, even when we were not related to them. All of us grew up under their watchful eyes, listening to their wisdom, eating meals cooked by them, and sometimes being helped with our homeworks. They were a part of our growing up, sometimes by handing-down used textbooks from their children, if they were older than us, and other times by sharing memories, that even the ones our parents may have forgotten, and bringing us some forgotten stories from our childhood.

Their biggest influence on us was that all of us went to pursue higher education, never got into trouble, and learnt to respect our elders. These women, who celebrated womanhood, by revering the families they were married into, were our role models. That family life can be filled with extreme work, much sacrifice — both for men and women, does not take away from the fact that at the most basic level, family provides security for the young, who are the foundation of any country’s future.

This particular festival was much more than a mere ‘fasting day’, it was a celebration of these women. Refraining from food and water for twelve hours was undertaken consciously, knowing that the day was an acknowledgement of several sacred bonds, and not just between a husband and wife, as is often portrayed.

One of many purposes of festivals is to break the monotony of everyday life. This half a day fast for the women became a nearly two-day celebration — one in anticipation and preparation, and the day of celebration.

The new brides in the neighborhood got all the attention. They were put at the center of the circle that the women formed during telling of the story related to the festival, and welcomed them into the neighborhood (including kitties and clubs).

Women dressed up for Karva chauth. Source: Indiatoday

When my mother returned from the celebration, she offered the thali filled with sweets and home made goodies to my grandfather, who always gave his blessings to my parents for a long and healthy married life, and returned all the offerings back to her, including the money. Some years the offering would also include a piece of clothing for him, which he touched with his forehead and accepted graciously. The offerings that women made to their in-laws are the same as the felicitations bestowed upon a head of an institution, who initiated a process that lead to many becoming a part of a community.

For women, it was a way of thanking their in-laws for creating a family they could be a part of. For it was through the family that the world became meaningful. Children were born and raised, allowing women to exercise their maternal instincts, and many times it was due to their in-laws that they could continue their careers since they took charge of looking after the children when their parents were at work. The elders were acknowledged and valued. Wonder if that added to a sense of significance for many elderly in our community? Otherwise in so many cultures the older generation is forgotten and often suffers the negative emotional consequences of feeling irrelevant, once the children are grown up. Karva Chauth provided an opportunity to express appreciation towards the in-laws, and added a link of gratitude and love between two generations.

For us, the festival meant good food, and seeing our mother dressed up like a bride again. We would fuss over her, get her flowers for her hair, and pester her to buy new shiny bangles to match her saree.

Later on the same day women would gather again, with a sieve and a glass of water in their hands, looking for a sight of moon. The first one to sight the moon would inform others on the phone. Some women would have to visit their neighbors because the moon was not visible from their house.

The sad part is that men did not have a day like that, where they could honor the feminine and indulge in a day of dressing up and male bonding. May be that is why many of them fervently bow to the Goddess only a few days before this festival –as a way of saying ‘you fast for us, and we honor you, there are no men without you Devis!’

Around this time, people of a certain persuasion, who have been taught to see everything from the lens of oppression, start to talk about why ‘only women’ and ‘not men’. There are several answers and arguments, but taking the discussion about the festival, in that direction is reducing the joy and happiness that the day sprinkles on families, it is to take away from the livelihood of mehndi artists, who make extra money during this season, it is to hurt the shops that sell everything from jewelry to sweets around this time. But most importantly, it is to say that we must do away with this one day, when women break away from the quotidian and slip into outfits that make them feel like queens—to be replaced with what?

Continuing the monotony of everyday life? Or celebrating ‘modern’ festivals that do not acknowledge the fact that our lives are always intertwined with others (I have met women who forgo taking antibiotics when sick because they are planning to go clubbing with friends – choice / stupidity / peer pressure / social oppression?). Today, many women observing the fast do partake a snack and a cup of tea during the day, often urged by their in-laws to do so. And, many men fast along with women.

But to turn the day into a gender war, and focus only on questions such as ‘who and why’—while ignoring the cheer it brings, is what is called ‘framing’, when only one aspect is focused on and the other overlooked.

This Karva Chauth, allow women the freedom to celebrate, honor those who are brave enough to celebrate it even when ridiculed, and recognize that Karva Chauth though seen only through the act of women fasting for their husbands’ long life, by the naysayers, is actually a celebration of life, of families and the beautiful bond of commitment between a man and a woman.

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About The Author

Charu Uppal

Charu Uppal is an Assistant Professor at Karlstad University, Sweden. She obtained her Ph.D. in Media Studies from Pennsylvania State University in 2003. Prior to Karlstad University, she taught at University of South Pacifc (Fiji), Pennsylvania State University (USA), Clarion University of PA (USA) and Indiana University of Bloomington (USA). Her research interests include the representation and formation of cultural identity in the developing world in the global era, and the role of media and technology in mobilizing citizens towards political and cultural activism. Presently she serves as a Track-head for Global Media Studies at Karlstad University (Undergraduate Program).

This article was first published in Boloji blog. It is reproduced here with the permission of the author.

Durga Puja: A walk through the memory lanes

The Indian flower called “Harsingar” or “Shiuli”
Image Credit: Wikipedia

That smell of Harsingar, or “Shiuli” as we call it in Bengali, tells me, Ma is coming home. Standing in my balcony I can smell her arrival around me, and my mind takes a leap back to my memories of a half-Bengali child growing up in Uttar Pradesh. Durga Puja was just as exciting and as much awaited by me, like any Bengali kid from Bengal and if you talk to any Bengali kid, from any part of this world, memories of Durga Puja shall always have a very special place from his/her childhood. May be that’s why they say, “You can take a Bengali out of Bengal, but you can never take Bengal out of a Bengali”

My first childhood memory of Durga Puja, is of dhaak, dhunuchi and display of Indian martial arts by Swami Jis of Bharat Sewa Ashram, which made every Ashtami something to wait for. I remember Ma, dressing us up quickly and reaching the venue as early as 3pm so that we get to sit in the front row of the durry (a woven mat made of thick cotton threads), even though the performances wouldn’t start until 8pm. Baba’s duty was to keep standing outside the crowds perimeter, because we kids would keep getting hungry and ma couldn’t afford to lose that spot she struggled so hard for us to sit.

Bengalis worship Shakti, and though Navratri is a nine day festival, for us it starts from shashti, sixth day, and ends with Vijaya Dashmi, tenth and last day. While in Uttar Pradesh, nine different forms of Shakti is worshipped for nine days, one designated day for each, we Bengalis worship Ma Durga throughout the festival. According to Bengali tradition, it’s the home coming of Ma with her four kids, Ganesha, Kartik, Laxmi and Saraswati. Parvati the daughter of Himalaya, comes down to earth once every year, like a daughter visiting her Maayka (mother’s house). And this is the reason why Durga Puja for Bengalis, is a festival of new clothes and lots of food, specially sweets.

Mahalaya which is ten days before Durga Puja, marks the beginning of Devi Paksha. This is the day when Ma Durga begins her journey from Kailash, where she lives with her husband. This is also the day when it’s believed that our ancestors leave their abode and come down to take offerings from their descendants. I remember going to the shores of Ganga, with Baba, where he would do “Tarpan”. It is also believed that our ancestors stay with us for a fortnight and that period is called “Mahalaya Paksha”.

For every Bengali, Mahalaya holds a very special place and it starts with Chandi Path when dawn breaks. I remember Ma, waking us up and we sleepy kids would somehow make through All India Radio’s Chandi Path broadcast. Today, even when there is TV and internet, nothing can truly substitute AIR’s Chandi Path by Late Shri Birendra Kishore Bhadra.

Mahashashti is the day when we welcome Ma Durga into this mortal world, with all the rituals, celebrations, dhaak and dhunuchi, like every Bengali household does, when their own daughter visits her parents place, after marriage. Her face is covered, till the Kalaparambho puja is done, which marks the beginning of puja. It’s a Pratishtha, a vow to conduct the puja, abiding by all its rituals. Followed by Bodhan, awakening of Gods, and Adhivas, invoking Devi in the bilva, also known as bel, plant. Last is Aamantran (invitation), requesting Ma Durga to accept our puja and offerings.

The tradition Dhununchi dance of Bengal on the beats of “Dhaak” drum

Image Credits: Drikpanchang

Mahashaptami, is when you actually start feeling the hustle and bustle of Durga Puja. A very important part of this day is bringing “Kola Bou” (banana plant), Ganesha’s wife. We wake up early in the morning and give her a bath, wrap new saree and place her next to Ganesha. Another very important ritual of Saptami is Navapatrika. The nine forms of Devi are invoked in nine plants and given a bath before sunrise. This is followed by Mahasnan. We keep a mirror in front of Durga’s idol and her reflection in the mirror is given a bath. After all of this is Pran Prathishta, awakening the spirit of Devi. Ma Durga is worshipped with sixteen special puja items. Every evening after Sandhya Aarti, Dhunuchi naach is a must. For Bengalis Durga Puja is about Ma Durga and also about dhaak, dhunuchi and food for Bengalis are born “foodies”.

Maha Ashtami, most important day of all the puja days, starts with Kumari Puja. I still remember when I was blessed to be the Kumari for two consecutive years. Girls between 7 and 9 years of age are dressed up and worshipped as Devi. In earlier days, we had a buffalo sacrifice as well, which marked the vanquishment of buffalo demon, Mahisasura. Today, this practice has been modified and instead ash-gourd is sacrificed.

In many ways, Maha Ashtami is one of the most important day of the entire Durga Puja. Everyday we have pushpanjali, but Maha Ashtami’s pushpanjali is most sacred of all. We usually keep our best dress for Ashtami evening and during morning, women prefer wearing something in white and red. The most important part of entire Durga Puja is “Sandhi Puja”. 24 minutes before Ashtami ends and 24 minutes before Navami begins, that period is called the “Sandhi Khan”, as this is the time when Devi Durga slayed the demon brothers Chanda-Munda. Therefore, the Devi is worshipped in her Chamunda roop. There’s a rush to light the 108 diyas and whoever gets a chance, feels blessed because the Goddess chooses the devotees herself. Here I have to add an interesting story that we have often heard in our childhood, specially those from Kashi, like myself. All through the nine days, Devi fought many demons till she finally slays Mahisasura. It’s said that when Devi was meditating in her cave at Vindhyachal (about 300km from Varanasi), she threw her sword and killed Shumbha-Nishumbha. Her sword struck the ground and from there a river emerged, which is called “Assi”, which also gives its name to Varanasi, the place between Varuna and Assi rivers.

By Maha Navami, the heart is already heavy. It’s almost time for Ma to go back to her home in Mount Kailash. It’s also the ninth and the last day of battle between Durga and Mahisasura. It starts with “Shodhasopachar Puja”, shodash means sixteen and upachar means service. This puja includes sixteen steps and Ma is worshipped as Mahishasurmardini. At the end of the puja, there’s a special homa, after which everyone puts a tilak of Homa ash. For some reason, we used to be excited about that tilak even as children who did not know its significance. That vibhuti (ash) mark on our forehead was worn with pride!

Sindoor Khela
Image Credits: ProKerala

Vijaya Dashami, when we bid adieu to Ma with teary eyes and a promise to welcome her again next year with the same love and devotion. Since she visits us as the daughter, we do “boron” (aarti), apply aalta (red coloring on her feet)-sindoor to her and feed her sweets, just like how we would do when a married girl is leaving her parents home. We quietly whisper in her ears, “next year come soon”. The connection with Ma Durga is so intense, for us Bengalis, that this is the moment when most people quietly wipe tears off of their eyes. I do it too. Then begins the famous “Sindoor khela” , which has become such an important part of the cultural identity of Bengal. Women apply sindoor to each other and offer sweets. This part of Durga Puja was always very fascinating to me and I would always make my mother take me for sindoor khela.

Lastly, “thakur bhashan” or the immersion of idol, which forms a very important part of my Durga Puja memories all my life. The actual visarjan happens in a vessel of water with a mirror, kept in front of Ma, and everyone has a darshan of Ma in that mirror. It’s called darpan visarjan, which has to happen on a specific time, while the main moorti then can be taken in a procession for the visarjan. During my formative years, Varanasi was still a small city and we would walk all the way from our Durga Puja club to Ganga ghat. The cacophony of dhaak, dhunuchi naach and “Bolo Durga Ma ki Jai”, was enough to keep our spirits high for that long walk. Going with the procession for Visarjan is perhaps the one thing I miss the most every year...

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