Diverse aspects of Durga Puja
Apart from spiritual
significance, the
magnificent
socio-religious
ceremony as a part
of ritual caters for union with one
another forgetting
all distinctions
M N Kundu
When the rainy days are over in temperate autumn climate, the blue sky is overcast with floating silvery clouds, the crust of the earth is clad in plentiful white hue with floral apparel, Durga Puja, the greatest socio-religious festival of the Bengali Hindus is held to drive the darkness of evil and ignorance away involving everyone in society socially, economically, culturally, ethically and spiritually with vibrant sight, sound, incense scent and symphony. The puja signifies much more than what meets the eyes. Let us delve deeper within it for better understanding of the occasion usually oversimplified to mean victory of the good over evil.
Devi Durga, the cosmic power principle of the Absolute manifested herself in response to the collective prayer of the gods for subduing devilish but death-bound demons creating perpetual disharmony in creation. This is an everlasting paradox that goodness will seek divine intervention in succumbing individual, social and spiritual obstacles impeding progress. In the context of this enigmatic cosmic scheme magnificent Durga Puja is performed.
Etymologically, the name of the supreme goddess Durga signifies the deity who protects the devotees like a fort. The commonly used adjective for her durgatinashini means the goddess who destroys all obstacles. She is invoked for removal of all material and spiritual obstacles as the embodiment of the supreme power of the absolute Spirit which is inseparable from Its essence like fire and its burning power.
Lord Rama in the grand epic poem Ramayana untimely worshipped her during early autumn as the primordial energy of the entire universe for release of appropriate power before his fierce battle with Ravana. The present dating of the puja is a continuity of that tradition.
Omnipresent and omnipotent Durga being power principle of the Absolute personified remains neutral till the devotees invoke her intervention. In social life she brings prosperity and power of knowledge. In cultural life she endows us with music and fine arts. In the domain of defence she gives power to combat evil attackers. In spiritual life she annihilates our endless desires multiplying like Raktabij and finally subdues our last enemy, the sense of separateness, the ego hidden under darkness of delusion like buffalo-demon Mahisasur.
Worship of the Absolute as Divine Mother is prehistoric in origin and was prevalent even during Harappan civilization. However, the first record of the same is available in the most ancient text Rig Veda in the wonderful hymn called Devi Suktam in which she has been presented as the power of all gods. In Kenoponishad she has been referred as Haimavati. In Devi Mahatmyam, usually known as Chandi, a part of Markandeya Purana, worship of the goddess got an independent status. This Shakti worship assumed another dimension in Devi Bhagatam in Tantra cult which became popular in Bengal, Kerala and Kashmir significantly forming a geographical triangle, a symbol of the cult.
During Navaratri, the nine days from the first day after the new moon in the Indian month of Ashwin the goddess is worshipped in various forms. On the eve of new moon offering is made to the ancestors in gratitude for their contribution to the posterity. In Durga Puja, on the sixth day called Shasthi the goddess is awakened and invoked for acceptance of offerings and prayer. On Saptami, puja is held for nine plants called Navapatrika as manifestation of the goddess as nurturing nature. Special puja is held between Asthami and Navami as at this time the goddess as Chandika vanquished indomitable demons. On Dashami, since the cosmic play of the goddess is over she is immersed in water signifying immersion of finite consciousness into cosmic consciousness.
In Durga Puja we find an excellent intermingling of parallel legends. Although essentially a spiritual metaphor the legend of untimely awakening of the goddess by Lord Rama is prevalent. Devi Uma as the daughter of Himalaya and Menaka suits popular sentiment and sourced innumerable melodious songs called agamani . Another legend is about Sati, who fell down dead during insult of Shiva in a big sacrifice ceremony organized by her father Daksha and thereafter followed the famous cosmic dance of Shiva. In Chandi the goddess first represents herself as Mahamaya, the goddess of cosmic delusion and in the second part as Mahishasurmardini, the conqueror of buffalo-demon and then as Kalika, the killer of Chanda and Munda and their masters Shumbha and Nishumbha.
The image of the goddess appears paradoxical unless explained as a spiritual metaphor. Although virgin she is shown as consort of Lord Shiva appearing rather invisibly at the top. Basically as Shakti and Shiva they symbolize energy and consciousness. Although virgin four offspring namely Ganesh, Saraswati, Kartika and Lakshmi have been associated with her in the battlefield symbolizing wisdom, learning, prowess and wealth, the fourfold object of human pursuits. Ten weapons in her ten hands symbolize subjugation of tenfold sense attractions for finally succumbing the ego represented by Mahisasura through sublimation of animalism represented by the lion. She is the remover of all obstacles in our way to self-realization.
We worship the goddess for all sorts of material prosperity like wealth, intellect, military prowess, wisdom and final liberation. Being endowed with material prosperity our ego thinks it to be all powerful like the buffalo- demon Mahisasur and violates the universal principles of God made for peaceful coexistence. At this Devi Durga appears to vanquish him and realize that there is the supreme power of the Absolute behind entire creation.
Durga puja perfectly encompasses the evolution of human worship of God from apparent concrete forms to abstract Infinitude. To reap maximum benefit from the puja three things are essential as stated by Sri Ramakrishna, Three things are necessary in order to feel the presence of God in the image : first, the devotion of the priest, second, a beautiful image, and third, the devotion of the devotee.
As a part of the puja Kumari Puja is held in Ramakrishna Mission and other places as the manifestation of Divine Mother is greatest in pure-souled virgins. The puja exhibits highest respect for women and their empowerment.
The puja is held all over the world wherever the Bengali Hindus are there and they celebrate and enjoy according to their capacity and understanding. New dress is worn to offer flowers(puspanjali) at the feet of the goddess with prayer for peace and prosperity. Delicious sacred food called bhog is offered to the goddess and thereafter taken by all as prasad, nice decoration of pandals and image with lighting is made. Cultural functions are held. Special issues of magazines and cassettes are released. During last day of the puja called Bijaya Dashami the peers embrace each other and pronams are offered to the seniors for their blessing over delicate sweets and community feasts making it an entirely community affair. It has a huge commercial, artistic and socio-cultural aspect amid vibrant celebration.
Our society and culture undergoing a critical juncture is characterised by drastic slide in social, moral and human values. Rule of vice over virtue and shameless evildoing abandoning all religious teachings have enveloped our divine inheritance. In this context Durga Puja is exceptionally significant with its theology, mythology, scriptures, customs, festivities and rituals with cultural refinements.
Apart from spiritual significance the magnificent socio-religious ceremony as a part of ritual caters for union with one another forgetting all distinctions. It provides a unique socio-cultural bonding of everyone in society with a lot of financial, artistic, literary and cultural bearing manifested in magnificent pandals, marvellous decoration, fashioning of garments, special issue of magazines, musical albums etc.
From erstwhile upper class celebration now it is sarbojanin involving all with unblemished enjoyment with devotional food, new dress, cultural functions, new writings, music and lot more in worship mode.
Let all men be happy withwell-being and wisdom with removal of darkness of evil and ignorance with the illuminating grace of Ma Durga.
The writer is a freelancer
