We embrace a culture that is profoundly anchored in spiritual divinity, meditation, faith in the omnipotent, and the strength of the divine. India is a nation characterized by a rich diversity of religions, languages, and beliefs. We have faith that the Almighty is perpetually present to safeguard us. We revere our gods and goddesses, and we are aware that their legends hold truth, with their divine presence protecting not only humanity but the entire planet and the universe as a whole. Whenever malevolent forces have reached their zenith, the divine has manifested in various forms to eradicate such evils and restore faith among its followers.

Goddess Durga:

The Symbol of the Protector Goddess Durga represents motherhood, strength, and protection. She is a formidable goddess created to vanquish the evil demon Mahishasur. Durga epitomizes divine feminine power, symbolizing Shakti, the ultimate powerhouse. Her representation features multiple arms, each wielding a weapon bestowed by the gods, and she is depicted riding a lion.

THE BACKGROUND OF MYTHOLOGY

A mythological narrative exists that led to the emergence of Devi MAHAMAYA (DEVI DURGA). This tale revolves around the Demon MAHISHASURA (BUFFALO DEMON), who was engaged in intense meditation to appease Lord Brahma. Lord Brahma, greatly pleased, granted the Asura a boon that rendered him immune to being killed by any god or man. Consequently, this made the DEMON (ASURA) invincible, and in all three realms, no one could defeat him or counter his power. He stands as the most powerful living entity across the three worlds: HEAVEN, EARTH, AND UNDERWORLD. The deities expelled from their celestial home, heaven, sought the assistance of their supreme entities, the Trinity of BRAHMA, VISHNU, and SHIVA. This period was crucial for all, as malevolent forces were exceedingly powerful and needed to be quelled. The gods, along with Brahma, Vishnu, and Lord Shiva, were filled with rage. They harnessed their collective energy, infused with fury, which resulted in the emergence of a cosmos filled with immense light and a divine spectrum. Once this source of divine light was established, it led to the birth of Goddess Durga, the protector and warrior woman endowed with immense strength and beauty. Durga possesses ten arms, and in each of these arms, every god contributed one of their own weapons:

• LORD SHIVA fashioned her face and bestowed upon her the Trishul.
• VISHNU assisted in forming her arms and provided the Chakra.
• INDRA granted her the VAJRA.
• BRAHMA shaped the goddess's teeth and gave her a Water Pot.
• Chandra, the moon, created her breasts.
• Agni, the fire god, aided in forming her eyes.
• Varuna, the god of the ocean, presented her with a conch shell.
• Himalaya, the god of the mountains, created the lion upon which she rode. This is the manner in which the Goddess was formed and presented through the united power of all the gods.

Then commenced the monumental conflict between the Demon army and Devi Durga. This battle persisted for nine days and nine nights. The demon army was utterly vanquished by MAA DURGA, after which MAHISASURA, the ultimate demon, entered the scene. MAA Durga possesses the extraordinary ability to create an army from her own breath. MAHISASUR was exceptionally clever and cunning in his warfare tactics. In his battle strategy, he would transform from one animal to another to mislead the goddess. His shape-shifting abilities included changing from a buffalo to a lion, then to an elephant, and finally to a man. However, this did not conclude favorably for him, as each of his attacks was effectively thwarted by the goddess. On the tenth day, MAHISASUR reverted to his BUFFALO form to launch his final assault. Devi Durga leaped onto the back of the demon, pinned him to the ground, and drove the trident weapon (trishul bestowed by Lord Shiva) into his chest. MAHISASUR attempted to flee by transforming back into a human. By that time, DEVI Durga had utilized the CHAKRA given by Lord Vishnu to behead him.

The tale of DEVI DURGA as MAHISASUR MARDINI, the vanquisher of the malevolent demon, encompasses numerous facets.

• GOOD VS EVIL: This conflict symbolizes the triumph of righteousness over wrongdoing, Dharma over ADHARMA.
• FEMININE POWER: Maa Durga represents the ultimate strength of the divine feminine, capable of overcoming any obstacles.
• NEVER ENDING EGO: The characteristic of shape-shifting serves as a SYMBOL of boundless desires, ego, and the pride of superiority. Durga Puja serves as a reminder to conquer the evil within oneself.

Since that time, Durga Puja has been celebrated by people around the world. It was initiated by the Zamindars, the wealthy landlords of Bengal, during the 16th century. Exploring the history, the first grand celebration of Durga Puja was held by Raja Kangsanarayan in the Nadia District of West Bengal. This was followed by Maharaja Krishnachandra, who further enhanced the festival during his reign. In Kolkata, the SAVARNA CHOWDHURY family manages the oldest Durga Puja, which began in 1610 in Barisha, Kolkata. During the 17th and 18th centuries, business elites such as Raja NABAKRISHNA DEV OF SHOBHABAZAR RAJ held family pujas, which became a symbol of status, showcasing class, wealth, and aristocracy. In the early 20th century, the first BAROWARI PUJA (Durga Puja for the common people) was initiated in Kolkata. This allowed common individuals to organize and participate in the festivities. We will address all aspects of history, from ancient Durga Puja to the modern-day celebrations in metropolitan cities. The essence of Durga Puja holds a special place in the hearts of Bengali people worldwide.

LET US EXPLORE THE SOCIAL IMPACT OF THIS PUJA DURING THE 17TH AND 18TH CENTURIES:

• DISPLAYING WEALTH AND POWER: THE zamindars showcased their immense wealth through grand illustrations, organizing lavish events to demonstrate their financial and social supremacy
• SOCIAL AND POLITICAL GATHERING: This occasion served as a venue where ZAMINDARS entertained local elites and British officials, particularly following the battle of PLASSEY. THE British officers attended the Durga Puja festivities, graciously accepting the hospitality extended by the Zamindars.
• PRIVATE EXCLUSIVE CELEBRATION: The aristocratic Durga Puja celebrations held in BONEDI BARI DURGA PUJA symbolize the ELITE CLASS, an event that remains inaccessible to the general populace.
• COMPETITION: A spirit of rivalry existed among Zamindars, each striving to present the most impressive display of wealth and grand festivities.
• EVOLUTION OF PUBLIC CELEBRATION: In the late 19th century, the shift towards community-centered Durga Puja, referred to as Baroari Sarbojonin, emerged, signifying a puja for all common people. This development allowed access to the puja across caste lines, no longer confined solely to the Upper class of society.

The arrival of Autumn in West Bengal signifies the onset of Durga MAA, accompanied by the fragrance of shiuli flowers in the air and the resonant sounds of Dhaak music. This period symbolizes the homecoming of MAA DURGA. It transcends mere celebration; it embodies the essence of Bengal and reflects its rich artistic heritage. Durga Puja in Bengal is observed over five days: Sasthi, Saptami, Astami, Navami, and Vijaya Dasami. Below is an overview of the Durga Puja process.

• SASTHI (6TH DAY) - This day marks the unveiling of the goddess's face, known as BODHAN, which signifies the commencement of the festival.
• SAPTAMI (7TH DAY) - On this day, the ritual of NABAPATRIKA SNAN takes place, where nine plants representing the nine forms of Durga are bathed and worshipped.
• ASTAMI (8TH DAY) - This is the day of Anjali, dedicated to flower offerings and worship of Maa Durga. The SANDHI Puja is also performed, a powerful ritual that transforms Devi Durga into Chamunda, the slayer of the demons Chanda and Munda.
• NAVAMI (9TH DAY) - On this day, Maha Arti is conducted, symbolizing the impending victory of the Goddess.
• DASHAMI (10TH DAY) - This day marks the farewell of the goddess. Married women participate in the traditional SINDOOR KHELA by smearing vermillion, and the idols are immersed in the river while chanting AASCHE BOCHOR ABAR HOBE, which translates to 'it will happen again next year.

Durga Puja represents a fusion of artistic expression, symbolizing unparalleled cultural significance. It stands as a prominent art form and an unorganized craft industry that develops over the course of five days. The idols of Maa Durga, crafted by the talented artists of Kumortuli in Kolkata, are true masterpieces. The themes evolve, showcasing Maa Durga as envisioned through the creative imagination of the artists. Each theme for the pandals and idols is distinct. Regarding the pandals, they are designed to resemble world heritage sites, palaces, and temples, reflecting the artistic creativity of Bengal. Additionally, communal bonding plays a significant role during Durga Puja, as the streets are illuminated, food stalls thrive, and cultural festivals unfold, featuring functions, dance, recitations, and more. In essence, it is a celebration that transcends religions, castes, and communities. Durga Puja serves as a symbol of identity recognized globally. It embodies the spirit of Bengali individuals living abroad, who return home during these five days. In 2021, UNESCO acknowledged Kolkata's Durga Puja as an Intangible Cultural Heritage of Humanity.

DURGA PUJA (OLD ARISTOCRATIC PUJA)

The Durga Puja, celebrated by prominent Zamindars of West Bengal for centuries, will be the focus of our discussion. These pujas are renowned for their significant rituals and the artistic ambiance that enriches our heritage. We will highlight a few of the BONEDI BARI Durga Pujas. ¬

Sabarna Roy Choudhury Family

• This is one of the oldest Durga Pujas in Kolkata, originating in 1610 in Barisha.
• The family is responsible for eight distinct pujas across various branches, with the main puja taking place at Aatchala Barir Puja.
• Lakshmikanta Majumdar initiated this puja. ¬

SHOBHABAZAR RAJBARI

Raja Nabakrishna Deb commenced this Puja in 1757 following the Battle of Plassey.

Notable British officials, including Warren Hastings and Lord Clive, attended these pujas during that period. The subsequent generation continued the tradition at two separate locations: 33 and 36 Raja Nabakrishna Street. ¬ RANI RASHMONI

This Puja, known as JANBAZAAR PUJA, was initiated in 1790 by Rani Rashmoni's father-in-law, Pitambar Das.

After Rani Rashmoni's passing in 1861, her three daughters upheld the tradition.

COOCH BEHAR ROYAL FAMILY

• This historic Durga Puja has been celebrated for the last 500 years, making it one of the oldest in the region. This Puja attracts a non-metro audience and is famous for its royal traditions and rich history.

COSSIMBAZAAR RAJBARI

• This puja was the first to be accessible to the masses, contrasting with the traditional Zamindari Durga. It was originally organized in Murshidabad.

HATKHOLA DUTTA BARI

• This puja is conducted at 78 Nimtala Ghat Street by Dewan Jagatram Dutta in the late 18th century. It is known for its conservative customs. The idol is distinctive due to its three-spire backdrop, as opposed to the conventional circular one.

CHATUBABU LALUBABU FAMILY

• In 1770, this puja was established by affluent businessman Ramdulal Dey on Beacon Street. Subsequently, his sons, Chatubabu and Lalubabu, continued the puja. Their idol is unique, featuring a horse-headed lion.

BEHALA JAGAT RAM MUKHERJEE FAMILY

• This family puja has been taking place in Behala since 1740. In 1868, the family initiated a distinctive ritual by beginning to worship a golden idol.

MODERN DAY DURGA PUJA CELEBRATION

In 2025, Mahalaya occurred on the 21st. The principal festival commenced on 28 September 2025 and continued until 02 October. The key characteristics of Durga Puja in contemporary times are:

• APANDAL HOPPING
• RITUAL OBSERVATION
• FEAST
• CULTURAL PERFORMANCES
• COMMUNITY EVENTS.
• DURGA PUJA CARNIVAL

In contemporary times, Durga Puja embodies a blend of emotions, social gatherings, extravagant shopping, and dining in opulent venues. For individuals working in various cities, it serves as an annual reunion for school friends. The excitement and energy during this period reach unprecedented levels. Friends, families, and relatives come together to engage in pandal hopping for four consecutive days, reveling in the city's divine atmosphere. This occasion also marks a significant economic boost for numerous shops, stalls, and food establishments. Law enforcement must be in peak form to uphold the city's dignity.

We will now delve into the most renowned and prestigious pandals of Kolkata, which have consistently captivated audiences, drawing the largest crowds each year.

DUM DUM TARUN SANGHA

This pandal, located in the Dum Dum area of Kolkata, has chosen the theme of the stories of Byomkesh Bakshi, the fictional Bengali detective. The theme features buildings from that period, along with AJIT (the Watson of Byomkesh) and SATYABATI (the wife of Byomkesh). The mysteries of his time, which Byomkesh has resolved, are excellently showcased in this theme.

CHALTA BAGAN SARBOJONIN

The theme of this Pandal focuses on an in-depth exploration of the Bengali language. It illustrates an event from 1952, during which individuals protested for Bengali to be recognized as the official language; however, this uprising was met with severe repression. The date of this protest, February 21st, is now commemorated as INTERNATIONAL MOTHER LANGUAGE DAY by UNESCO. On this day, individuals were martyred while defending their mother tongue. This theme is exceptionally well represented in CHALTA BAGAN SARBOJONIN. The artist Pradipta Karmakar has done a great job.

HATIBAGAN NALIN SARKAR STREET

This pandal represents a remarkable creation by the artist Sanatan Dinda. The entrance is protected by a three-faced beast with four eyes; however, as you approach, you realize it is actually a boat. The goddess Durga is depicted with ten arms, yet she possesses numerous limbs, resembling characters from the Japanese animation of Hayao Miyazaki. This work is truly magnificent and extraordinary. Additionally, the creatures suspended all around contribute to making this pandal a unique attraction.

ALIPORE SARBOJANIN

This pandal welcomes you with a wooden propeller plane and paintings of British women enjoying tea. As you venture deeper into the pandal, you encounter a statue of a woman from Assam carrying a bucket. Essentially, it embodies the theme of tea production and the immense effort involved. The theme resembles a Tibetan temple adorned with Chinese paintings throughout. The artwork is inspired by Hindu deities and Southeast Asian deities. The statue of Maa Durga is depicted in the form of a Buddhist Apsara. The themes represent the finest aspect of all Pratimas, showcasing creativity, majestic presence, and the significance of artistic perfection in Bengal.

PRATAPADITYA TRICONE PARK

The name of Raja RAVI is widely recognized for his contributions to calendars and matchboxes. Any image of a Hindu goddess or god is painted by him. The theme of Pratapaditya Tricone Park is inspired by his work and residence. This theme showcases a collection of his creations throughout his lifetime. The designers of this pandal are Deep Das and Eshika Chandra. The concept of this pandal offers a glimpse into the magnificence of a Bengali home.

BELIGHATA 33 PALLI

This pandal theme illustrates consumer culture and capitalism. The designer of this theme is Shib Shankar Das. The exterior of this pandal features a towering stack of shopping carts. As you enter, the theme reveals that we are enslaved by consumerism, with our fundamental needs being ROTI, KAPRA, MAKAAN, and DATA. The idol of MA DURGA presents a straightforward, expressionless face created with sketch pencils, while the ASURA DEMON represents consumerism itself, and Devi is engaged in battle against him.

TALA BAROWARI

The theme of this Pandal is a stunning and magnificent Madhubani, which is a form of art. Some of the art forms are enormous. A great round of applause is due to the artist Prastana Paul, who has created this and presented it with such perfection.

MAA DURGA possesses two distinct sets of avatars. One set comprises the 9 forms of Navadurga, which are revered throughout the nine nights of Navaratri. The other set is known as Dasa Mahavidya, consisting of a group of 10 Tantric Goddesses. During Navaratri, the 9 forms are worshipped, which are

• Shailaputri - Daughter of the mountain
• Brahmacharini – The goddess of austerity and penance.
• CHANDRAGHANTA - The fierce avatar moon goddess, ready for battle.
• KUSHMANDA - The creator of the universe, whose body is luminous like the sun
• Skandamata _ the mother of the god of War
• KATYAYINI - The form of Shakti created to kill Demon Mahisasura.
• KALARATRI - THE DARK, MOST FORMIDABLE FORM OF GODDESS.
• MAHAGAURI - GODDESS OF GRACE AND COMPASSION.
• SIDDHIDATRI – THE BESTOWER OF SPIRITUAL KNOWLEDGE AND SUPERNATURAL POWER.

10 FORMS OF DASA MAHAVIDYA WHO REPRESENT WISDOM AND POWER LINKED WITH TANTRIC TRADITIONS

• KALI
• TARA
• TRIPURA SUNDARI
• BHUBANESHWARI
• BHAIRAVI
• CHINNAMASTA
• DHUMAVATI
• BAGALAMUKHI
• MATANGI
• KAMALATMIKA.

To comprehend the mythological background of Dasamahavidya, one must refer to the tale of Sati, the incarnation of the goddess, and her verbal dispute with King Daksha. These ten forms are believed to have emerged from Sati's intense and powerful emotions. This event transpired after her father insulted her husband, Lord Shiva, by excluding them from the sacred Yagya. Despite Shiva's warnings, Sati, filled with rage, proceeded to the Yagya. Her fury manifested as the ten Mahavidyas, who collectively overcame Shiva's resistance, thereby ensuring her attendance at the Yagya. There exists an alternative version of the mythology, wherein a demon named Raktabija serves as a formidable general under the demon king Shumbha. When his blood fell to the ground, countless Raktabijas were born. Goddess Durga birthed Kali from her third eye. Kali consumed the blood of the Asura, preventing further Raktabija clones from emerging. Another legend recounts how the compassionate Goddess Devi Parvati, to quench the thirst of her friends, severed her own head. This act earned her the title of Chinnamastika (the severed-headed goddess). These legends are not merely stories of the goddess; they illustrate various facets of divine feminine energy and knowledge.

MAA KALI, also known as MAHAKALI, represents the most exalted form among all the mahavidyas. KALI embodies the power of SHIVA. She is revered as the goddess of war, anger, time, transformation, destruction, and power. Various traditions suggest that KALI manifests in 8, 12, and 21 forms, including ADYE KALI, CHANTAMANI KALI, SANTATI KALI, DAKSHINA KALI, BHADRA KALI, SHASHANA KALI, BHADRA KALI, and SHYAMA KALI. Goddess Tara is revered as the deity of protection and compassion, honored in both Hinduism and Buddhism. During the event known as SAMUDRAMANTHAN, which involved the churning of the ocean, poison was released, prompting LORD SHIVA to consume it to protect the universe. Unfortunately, the toxic effects rendered him unconscious. In response, DEVI DURGA transformed into MAA TARA, coming forth to embrace and nourish LORD SHIVA. Additionally, Devi KAMALA, the lotus goddess, is among the most widely venerated Goddesses in Hinduism. She embodies the DEVI of wealth and prosperity, possessing four hands, and is solely a giver who guarantees the prosperity of her devotees. Goddess DHUMAVATI represents the form of MAA Durga, which emerged when LORD SHIVA placed a curse on DEVI SATI, causing her to become a widow after she consumed him out of overwhelming hunger and subsequently expelled him. GODDESS TRIPURA SUNDARI, also referred to as SHODASHI, symbolizes DEVI PARVATI, the consort of Mahadev. Her complexion radiates with such brilliance that it rivals the intensity of the sun. This luminosity signifies joy and enlightenment. She embodies the beauty that we observe in the world around us. GODDESS BHUVANESHWARI is the mistress of the entire universe. She resides in the heart of lord Shiva. She is also known as MAHAMAYA and SARVARUPA. When LORD BRAHMA created the universe, he invoked DEVI BHUVANESHWARI.

Devi Durga embodies numerous forms, each representing her power and reflecting her presence within our minds and hearts. She serves as a mother, a protector, and a destroyer of evil. Capable of enduring the suffering of her devotees, she can also unleash an unending fiery wrath when provoked. As the source of all power, she is revered in Hindu mythology through various forms and avatars. There are 4 YUGAS

• SATYA YUGA ( AGE OF TRUTH )
• TRETA YUGA ( AGE OF SACRIFICE )
• DWAPARA YUGA ( AGE OF DOUBT )
• KALI YUGA ( AGE OF DARKNESS)

We are currently in this final age of darkness known as KALI YUGA, and we firmly believe that the various forms of the Goddess will safeguard us from all darkness. This DURGA PUJA celebration serves as a beacon of hope and a small source of light, representing power during these dark times. Mythology is ever-present, and we can observe its influence in our lives. In 2025, numerous incidents have shaken our trust and belief in humanity; however, this festival of DURGA PUJA offers a glimmer of hope to all believers who have faith in the almighty power. Durga Puja celebration is indeed one of the biggest worldwide celebrations, displaying a ray of hope.

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Reference taken from a Bengali book,   POTTER DURGA, BARIR DURGA, written by SOMA MUKHOPADHAY.