Durga Puja otherwise called Durgotsava or Sharodotsav, is a yearly Hindu celebration beginning in the Indian subcontinent which loves and gives recognition to the Hindu goddess Durga.

Durga Puja otherwise called Durgotsava or Sharodotsav, is a yearly Hindu celebration beginning in the Indian subcontinent which loves and gives recognition to the Hindu goddess Durga, and is likewise praised in view of Durga’s triumph over Mahishasura. It is praised all around the world by the Hindu people group, however it is especially well known and customarily celebrated in the Indian province of West Bengal, and different states like Bihar, Assam, Tripura, Odisha, Jharkhand, Uttar Pradesh (eastern parts) and a few different nations like Bangladesh, Nepal, and Sri Lanka. The celebration is seen in the Indian schedule in the period of Ashvin, which relates to September-October in the Gregorian schedule. Durga Puja is a ten-day celebration, of which the last five are of the most importance. The puja is acted in homes and public, the last option highlighting an impermanent stage and underlying enrichments (known as pandals). The celebration is likewise set apart by sacred writing recitations, execution expressions, party, gift-giving, family visits, devouring, and public parades called a melā. Durga Puja is a significant celebration in the Shaktism custom of Hinduism. Durga Puja in Kolkata has been engraved on the elusive social legacy rundown of UNESCO in December 2021.

According to Hindu sacred writings, the celebration denotes the triumph of goddess Durga in her fight against the shape-moving asura, Mahishasura. Hence, the celebration typifies the triumph of good over evil, however it is likewise to some extent a collect celebration praising the goddess as the protective power behind all of life and creation. Durga Puja matches with Navaratri and Dussehra festivities saw by different customs of Hinduism.

The essential goddess adored during Durga Puja is Durga, however festivities likewise incorporate other significant divinities of Hinduism like Lakshmi (the goddess of abundance and thriving), Saraswati (the goddess of information and music), Ganesha (the lord of good starting points), and Kartikeya (the lord of war). In Bengali customs, these divinities are viewed as Durga’s kids, and Durga Puja is accepted to remember Durga’s visit to her natal home with her adored youngsters. The celebration is gone before by Mahalaya, which is accepted to stamp the beginning of Durga’s excursion to her natal home. Essential festivals start on the 6th day (Shasthi), on which the goddess is invited with customs. The celebration closes on the 10th day (Vijaya Dashami), when enthusiasts leave on a parade conveying the revered dirt model icons to a stream, or other water body, and submerge them, emblematic of her re-visitation of the heavenly universe and her conjugal home with Shiva in Kailash. Provincial and local area varieties in festival of the celebration and customs noticed exist.

Durga Puja is an old practice of Hinduism, however its definite beginnings are hazy. Getting through original copies from the fourteenth — century give rules to Durga Puja, while verifiable records propose that eminence and affluent families were supporting significant Durga Puja celebrations since essentially the sixteenth 100 years.
[independently published source? The noticeable quality of Durga Puja expanded during the English Raj in the regions of Bengal, Odisha and Assam. Be that as it may, in current times, the significance of Durga Puja is more as a social and social celebration than a strict one, any place it is noticed.

Throughout the long term, Durga Puja has transformed into an indistinguishable piece of Indian culture with a different gathering praising this celebration in their novel manner while on custom.

In West Bengal, Odisha, Assam, Jharkhand and Tripura, Durga Puja is additionally called Akalbodhan (in a real sense, “troublesome arousing of Durga”), Sharadiya pujo (“fall love”), Sharodotsab (“celebration of pre-winter”), Maha pujo (“excellent puja”), Maayer pujo (“love of the Mother”), Durga pujo or only Puja or Pujo. In Bangladesh, Durga Puja has generally been praised as Bhagabati puja. Maa Durga is known as the Goddess of Force (female) which addresses win of Goodness over evil.

Durga Puja is additionally alluded to by the names of related Shakta Hindu celebrations like Navaratri, celebrated on that very days somewhere else in India; like in Bihar, Jharkhand, Gujarat, Uttar Pradesh, Punjab, Kerala, and Maharashtra, Kullu dussehra, celebrated in Kullu Valley, Himachal Pradesh; Mysore dussehra celebrated in Mysore, Karnataka;Bommai golu, celebrated in Tamil Nadu; Bommala koluvu, celebrated in Andhra Pradesh; also, Bathukamma, celebrated in Telangana.

History and starting points:-
Goddess Durga is an old god of Hinduism as per accessible archeological and literary proof. Nonetheless, the starting points of Durga Puja are indistinct and undocumented. Getting through original copies from the fourteenth century give rules to Durga Puja, while verifiable records propose the sovereignty and rich families to support significant Durga Puja public merriments, since basically the sixteenth hundred years. The eleventh or twelfth century Jain text Yasatilaka by Somadeva makes reference to a yearly celebration committed to a hero goddess, celebrated by the ruler and his military, and the portrayal mirrors credits of Durga Puja.

The name Durga, and related terms, show up in Vedic writing, for example, in the Rigveda songs 4.28, 5.34, 8.27, 8.47, 8.93 and 10.127, and in segments 10.1 and 12.4 of the Atharvaveda, A divinity named Durgi shows up in segment 10.1.7 of the Taittiriya Aranyaka. While the Vedic writing utilizes the word Durga, the depiction in that needs unbelievable insights concerning her or about Durga Puja that is tracked down in later Hindu writing.

A key text related with Durga Puja is Devi Mahatmya, which is recounted during the celebration. Durga was reasonable deeply grounded when this Hindu text was created, which researchers differently gauge Durgato date somewhere in the range of 400 and 600 CE. The Devi Mahatmya sacred text depicts the idea of fiendish powers represented by Mahishasura as shape-moving, misleading, and adjusting in nature, in structure and in technique to make troubles and subsequently accomplish their detestable finishes. Durga tranquilly gets it and counters the malicious to accomplish her grave objectives. Durga, in her different structures, shows up as a free divinity in the Indian texts. Both Yudhisthira and Arjuna characters of the Mahabharata summon psalms to Durga. She shows up in Harivamsa as Vishnu’s tribute and in Pradyumna’s request. The unmistakable notice of Durga in such legends might have prompted her love.

The Indian texts with notices of Durga Puja are conflicting. A legend found in certain renditions of the Puranas specifies it to be a spring celebration, while the Devi-Bhagavata Purana and two other Shakta Puranas makes reference to it to be a fall celebration. The Ramayana original copies are likewise conflicting. Adaptations of Ramayana viewed as in the north, west, and south of the Indian subcontinent portray Rama to recall Surya (the Hindu sun god) before his fight against Ravana, yet the Bengali compositions of Ramayana, for example, the fifteenth century original copy by Krttivasa, notice Rama to be loving Durga. According to the legend, Master Rama loved Durga in the pre-winter to have her gifts prior to overcoming Ravana. While he was getting ready for the love of the goddess, the goddess Durga concealed one of the 108 blossoms of lotus, exceptionally fundamental for her love. Having seen as just 107 of 108 lotuses at the hour of the love, Master Rama chose to offer one of his eyes instead of that lost blossom. At the point when he was going to offer his eye, Goddess Durga showed up and let him know that she had just secret the bloom to affirm his commitment and she was happy with it. She favored Master Rama and Ruler Rama went on with her love, which is better known by Akaal Bodhan in the unique circumstance. As per a few researchers, the love of the wild fighter goddess Durga, and her hazier and more fierce sign Kali, became well known in the Bengal district during and after the middle age time, set apart by Muslim attacks and victories.

The meaning of Durga and different goddesses in Hindu culture is expressed to have expanded after Islamicate armed forces vanquished districts of the Indian subcontinent. As per yet different researchers, the minimization of Bengali Hindus during the middle age time prompted a reassertion of Hindu character and an accentuation on Durga Puja as a social celebration, openly commending the champion goddess. From the middle age period up to introduce day, Durga Puja has been praised as a socio-far-reaching development, while keeping up with the foundations of strict love.

Ceremonies and practices:-
Durga Puja is a ten-day occasion, of which the most recent five days include specific ceremonies and practices. The celebration starts with Mahalaya, a day on which Hindus perform tarpaṇa by offering water and food to their dead predecessors. The day additionally denotes the appearance of Durga from her fanciful conjugal home in Kailash. The following critical day of the celebration is the 6th day (Sashthi), on which lovers invites the goddess and merry festivals are introduced. On the seventh day (Saptami), eighth (Ashtami) and ninth (Navami) days, the goddess alongside Lakshmi, Saraswati, Ganesha, and Kartikeya are respected and nowadays mark the fundamental long stretches of love with recitation of sacred writings, puja, legends of Durga in Devi Mahatmya, social visits to extravagantly adorned and enlightened pandals (impermanent designs implied for facilitating the puja), among others.

Durga Puja is, to some extent, a post-rainstorm gather celebration saw on that very days in the Shaktism custom of Hinduism as those in its different practices. The act of including a heap of nine unique plants, called navapatrika, as an imagery of Durga, is a confirmation practice to its rural significance. The commonly chosen plants incorporate agent significant yields, yet additionally non-crops. This likely connotes the Hindu conviction that the goddess is “not only the power intrinsic in that frame of mind of harvests however the power innate in all vegetation”. The celebration is a social and public occasion in the eastern and northeastern territories of India, where it rules strict and socio-social life, with brief pandals worked at local area squares, side of the road sanctums, and sanctuaries. The celebration is likewise seen by some Shakta Hindus as a confidential locally situated celebration. The celebration begins at dusk with petitions to Saraswati. She is accepted to be one more part of goddess Durga, and who is the outside and inward movement of all presence, in all things and all over. This is regularly likewise the day on which the eyes of the gods on the delegate mud mold symbols are painted, carrying them to a similar appearance. The day additionally checks supplications to Ganesha and visit to pandals sanctuaries. Day two to five imprint the recognition of the goddess and her appearances, like Kumari (goddess of ripeness), Mai (mother), Ajima (grandma), Lakshmi (goddess of riches) and in certain locales as the Saptamatrikas (seven moms) or Navadurga (nine parts of Durga). On the 6th day significant merriments and social festivals start. The initial nine days cross-over with Navaratri merriments in different customs of Hinduism. The puja customs include mantras (words showing otherworldly change), shlokas (heavenly sections), drones and arati, and contributions. These additionally incorporate Vedic serenades and recitations of the Devi Mahatmya text in Sanskrit. The shlokas and mantras acclaim the holiness of the goddess; as indicated by the shlokas Durga is inescapable as the epitome of influence, sustenance, memory, self control, confidence, absolution, mind, riches, feelings, wants, excellence, fulfillment, honesty, satisfaction and harmony. The particular practices differ by locale.

The ceremonies before the puja starts incorporate the accompanying:-
Paata Puja: The most common way of making an icon as a rule starts with ‘Paata Puja’, upon the arrival of the Rath Yatra that generally happens around July. ‘ Paata’ is the wooden edge that shapes the base for the symbols.
Bodhana: Includes ceremonies to stir and invite the goddess to be a visitor, ordinarily finished on the 6th day of the celebration. The indistinct sight of the goddess is blessed into a ghata or noggin while the noticeable sight is sanctified into the murti or symbol. These ceremonies are known as ghatasthapana and pranapratistha separately.
Adhivasa: Blessing custom wherein representative contributions are made to Durga, with every thing addressing a recognition of unobtrusive types of her. Normally finished on the 6th day also.
Navapatrika snan: Washing of the navapatrika with heavenly water done on the seventh day of the celebration.
Sandhi puja and Ashtami pushpanjali: The eighth day starts with intricate pushpanjali ceremonies. The cusp of the consummation of the eighth day and start of the 10th day is viewed as the second when per sacred texts Durga participated in a wild fight against Mahishasura and was gone after by the evil spirits Chanda and Munda. Goddess Chamunda rose up out of the third eye of Durga and killed Chanda and Munda at the cusp of Ashtami and Navami, the eighth and ninth days individually. This second is set apart by the sandhi puja, including the contribution of 108 lotuses and lighting if 108 lights. It is a 48 minutes in length custom remembering the peak of fight. The ceremonies are acted as of now of Ashtami and the initial 24 minutes of Navami. In certain districts, enthusiasts penance a creature like a bison or goat, however in numerous locales, there is definitely not a genuine creature penance and a representative penance substitutes it. The substitute model is spread in red vermilion to represent the blood spilled. The goddess is then offered food (bhog). A few places likewise participate in reflection administration.

Homa and bhog: The 10th day of celebration is set apart with the homa (fire oblation) customs and bhog. A few puts likewise perform kumari puja on this day.
Sindoor khela and inundation: The 10th and last day, called Vijaya dashami is set apart by sindoor khela, where ladies smear sindoor or vermillion on the figure symbols and furthermore smear each other with it. This custom means the wishing of a merry conjugal life for wedded ladies. Generally the ceremonial has been confined to wedded ladies. The 10th day is the day when Durga arose successful against Mahishasura and it closes with a parade where the dirt figure icons are ceremoniously taken to a waterway or coast for drenching customs. Following the drenching, Durga is accepted to get back to her fanciful conjugal home of Kailasha to Shiva and the universe overall. Individuals disperse desserts and gifts, visit their loved ones on the 10th day. A few networks, for example, those close to Varanasi mark the day after Vijaya dashami, called Ekadashi, by visiting a Durga sanctuary.
Dhunuchi naach and dhuno pora: Dhunuchi naach includes a dance custom performed with dhunuchi (incense burner). Drummers called dhakis, conveying enormous cowhide hung Dhaks, Dhols and other conventional drums relying upon the area, to make music, to which individuals dance either during or not during aarati. A few spots, particularly home pujas, likewise notice dhuno pora, a custom including wedded ladies conveying dhunuchis igniting with incense and dried coconuts, on a material on their head and hands.

Embellishments, models, and stages:-
The course of the making of mud mold icons (pratima or murti) for the puja, from the assortment of dirt to the ornamentation is a stately cycle. However the celebration is noticed post-storm collect, the craftsmans start making the model symbols months prior, during summer. The cycle starts with supplications to Ganesha and to the apparent godliness in materials, for example, bamboo outlines in which the figure symbols are projected.

Mud, or alluvial soil, gathered from various districts structure the base. This decision is a practice wherein Durga, saw as the imaginative energy and material, is accepted to be available all over and in everything in the universe. In specific practices in Kolkata, a custom is to incorporate soil tests in the dirt combination for Durga from regions accepted to be nishiddho pallis (taboo domains; domains possessed by the “misfits” like houses of ill-repute).

The earth base is joined with straw, worked, and afterward formed into a cast produced using feed and bamboo. This is layered to a fine last shape, cleaned, painted, and cleaned. A layer of a fiber called jute, blended in with dirt, is likewise connected to the top to keep the sculpture from breaking in the months to come. The tops of the sculptures are more intricate and are normally made independently. The appendages of the sculptures are generally formed from heaps of straws. Then, at that point, beginning about August, the neighborhood craftsmans hand-paint the figure icons which are subsequently wearing clothing, are brightened and bejeweled, and showed at the puja special raised areas.

The method for and extents of the figure symbols are portrayed in expressions related Sanskrit texts of Hinduism, like the Vishvakarma Sashtra.

Past being a craftsmanship celebration and a socio-strict occasion, Durga Puja has likewise been a political occasion with provincial and public ideological groups having supported Durga Puja festivities. In 2019, West Bengal Boss Clergyman, Mamata Banerjee declared an award of ₹25,000 to all local area coordinated Durga Pujas in the state.

In 2019, Kolkata’s Durga Puja was selected by the Indian government for the 2020 UNESCO Agent rundown of the Elusive Social Legacy of Mankind. Durga Puja likewise stands to be strategically and financially critical. The boards of trustees arranging Durga Puja in Kolkata have close connects to lawmakers. Lawmakers belittle the celebration by making gifts or aiding fund-raise for financing of local area pujas, or by denoting their attendance at puja occasions and initiations. The award of ₹25,000 to puja coordinating councils in West Bengal by an obligation ridden state government was accounted for to cost a financial plan a ₹70 crores. The state government likewise declared an extra award of ₹5,000 to puja sorting out boards completely oversaw by ladies alone, while additionally reporting a 25 percent concession on all out power bills for puja pandal. The public authority had made an award of ₹10,000 each to more than 20,000 puja sorting out boards of trustees in the state in 2018.

A 2013 report by ASSOCHAM states West Bengal’s Durga Puja to be a ₹25,000 crores worth economy, expected to develop at the build yearly development pace of around 35%. Financial log jams in India, for example, in 2019, have thus impacted corporate sponsorships and puja spending plans for public festivals. In August 2019, the Annual Assessment Division of India had supposedly sent notification to different Durga Puja coordinating advisory groups in West Bengal, against which the decision party of the express, All India Trinamool Congress (AITMC) dissented. The Focal Leading body of Direct Expenses denied sending any such notification, to which AITMC legislator Madan Mitra is accounted for to have said that the aim might have been to enquire assuming duty deducted at source had been deducted on installments to merchants for arranging local area pujas.

Monetary importance:-
Durga Puja straightforwardly influences the economy. In 2022, the economy of West Bengal was assessed to get an increase in 50,000 crore rupees. The yearly Gross domestic product of West Bengal was supposed to be extended by 20-30 percent that year. The variables liable for this monetary lift are predominantly the increment of acquiring in transport, the travel industry, industry, business, shopping and different fields. The Kolkata Metro Rail route recorded an acquiring of ₹6 crore in only five days of Durga Puja in 2022.

The popular puja pandals get sponsorship from famous organizations and marks. Generally, the dress and adornments of the symbols, the stuffs used to make the pandals, enhancements, lightings are supported.

Social importance:-
Durga Puja plays an extraordinary importance in the living of specific people groups. The kumors, the individuals who make the symbols with earth and furthermore makes other clayey items, procures lakhs of rupees by selling a solitary arrangement of Durga icon of normal size. Consequently, it makes their yearly pay since icons utilized in different celebrations are significantly more less expensive. Different callings that get most of their yearly pay are dhaaki (plays dhaak), minister and other little homecrafts. It is expected that these calling based little classes would decrease in populace assuming Durga Puja was missing.

Media consideration:-
A canvas by Gaganendranath Tagore portraying Durga Puja submersion.
Durga Puja has been a topic in different imaginative works like motion pictures, compositions, and writing. Displayed here is Pratima Visarjan by Gaganendranath Tagore, portraying a Durga Puja submersion parade. This painting roused the variety plan of the Indian film, Kahaani.
The day of Mahalaya is set apart by the Bengali people group with Mahishasuramardini — a two-hours in length All India Radio program — that has been well known in the Bengali people group since the 1950s. While in prior days it used to be recorded live, a pre-recorded variant has come to be communicated in late many years. Bengalis customarily awaken at four AM on Mahalaya to pay attention to the public broadcast, principally including recitations of serenades and songs from Devi Mahatmyam (or Chandi Way) by Birendra Krishna Bhadra and Pankaj Kumar Mullick. The show likewise includes different reflection songs.

Shows instituting the legend of Durga killing Mahishasura are broadcasted on the TV. Radio and TV stations additionally air other bubbly shows, while Bengali and Odia magazines distribute exceptional releases for the puja known as Pujabarshiki (Yearly Puja Version) or Sharadiya Sankhya (Fall Volume). These contain works of journalists, both laid out and impending, and are more voluminous than the ordinary issues. A few striking instances of such magazines in Bengali are Anandamela, Shuktara, Desh, Sananda, Nabakallol, and Bartaman.

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