In Hinduism, Durga (Sanskrit: दुर्गा, Bengali: দূর্গা) is a form of Devi, the supreme goddess, also identified with Parvati. She is depicted as a woman riding a lion with multiple hands carrying weapons and assuming mudras, or symbolic hand gestures. This form of the Goddess is the embodiment of feminine and creative energy (Shakti).
In some traditions she is also an incarnation of Saraswati or Lakshmi, while in other traditions, these two goddesses are her daughters.
Durga in Hindu mythology
According to the narrative from the Devi Mahatmyam of the Markandeya purana, the form of Durga was created as a warrior goddess to fight the demon Mahishasura. Through intense prayers to Brahma, Mahishasura had the boon that he could not be defeated by any man or god. By virtue of this power, he invaded the gods, who went for help to the supreme trinity (Brahma, Vishnu, and Shiva), but Mahishashur defeated all of the gods including the trinity themselves. He unleashed a reign of terror on earth, heaven and the nether worlds. Eventually, since only a woman could kill him the gods and the trinity created a dazzling beam of energy out of which Durga was born. Her form was blindingly beautiful, with a face sculpted by Shiva, torso by Indra, breasts by Chandra (the moon), teeth by Brahma, bottom by the Earth, thighs and knees by Varuna(wind), and her three eyes by Agni (fire). Each god also gave her their own most powerful weapons, Shiva's trident, Vishnu's discus, Indra's thunderbolt, etc.
The word Shakti, meaning strength, reflects the warrior aspect of the goddess, embodying a traditional male role. But she is also strikingly beautiful, and initially Mahishasur tries to marry her. In her other incarnations such as Annapurna or Parvati, she is more mother-like, and as Karunamayi (karuna = kindness), she is softer.
Mahishasur's story is also of interest. His father Rambha, king of the demons, once fell in love with a water buffalo, and mahishasur was born out of this union. He is therefore able to change between human and buffalo form at will ("mahisha" means buffalo). After conquering the three worlds, he is finally challenged by Durga. After several days of battle during which his army is decimated, he is finally killed on the tenth day of the waxing moon fortnight.
The Worship of Durga
This day of victory is celebrated as Vijaya Dashami (East and South India), Dashain (Nepal) or Dussehra (North India) - all these words literally mean "the tenth day". In Kashmir she is worshipped as shaarika (the main temple is in Hari Parbat in Srinagar). The actual period of the worship however may be over the preceding nine days Navaratri (N. India) or five days (see section on Durga Puja in Bengal below).
In North India, this tenth day, signifying Rama's victory in his battle against the demon Ravana, is celebrated as Dussehra - gigantic straw effigies of Ravana are burnt in designated open spaces (e.g. Delhi's Ram Lila grounds), watched by thousands of families and little children.
In Gujarat it is celebrated as the last day of Navaratri, during which the Garba dance is performed to celebrate the vigorous victory of Mahishasur-mardini Durga. right
Durga Puja in Bengal
The worship of Durga (Bengali: দূর্গাপুজা,Durgapuja) in the autumn (Sharat) is the year's most major festival in Bengal, Orissa, Bangladesh, Tripura and other parts of East India. Puja means worship, and Durga's Puja is celebrated from the sixth to tenth day of the waxing moon in the month of Ashvin, which is the sixth month in the Hindu Calendar. Occasionally however, due to shifts in the lunar cycle relative to the solar months, it may also be held in the following month, Kartik. In the Gregorian calendar, these dates correspond to the months of September/October.
In the Krittibas Ramayana, Rama invokes the goddess Durga in his battle against Ravana. Although she was traditionally worshipped in the Spring, due to contingencies of battle, Rama had to invoke her in the autumn ([akaal bodhan]). Today it is this Rama's date for the puja that has gained ascendancy, although the spring Puja, known as Basanti puja, is also present in the Hindu almanac. Since the season of the puja is sharat (autumn), it is also known as shaaradiya.
The Puja's are held over a five-day period, which is traditionally viewed as the coming of the married daughter, Durga, to her father, Himalayas' home. It is the most important festival in Bengal, and Bengalis celebrate with new clothes and other gifts, which are worn on the evenings when the family goes out to see the pandals. Although it is a Hindu festival, many religious groups participate in the ritual.
In Kolkata alone more than a thousand galleries (a.k.a. pandals) are set up, all clamouring for the fickle attention of the populace. Across the world, Durga Puja serves as a community gathering and a connection to roots for the widespread Bengali diaspora. Tokyo has nearly ten Pujas, and North America has several hundred. Bangladesh, with its 10% Hindu population has at least a thousand pujas.
History
A considerable literature exists around Durga in the Bengali language and its early forms, including Durgotsavnirnaya (11th century), Durgabhaktitarangini by Vidyapati (14th century), etc. Durga Puja was popular in Bengal in the medieval period, and records exist of it being held in the courts of Rajshahi (16th century) and Nadia (18th century). It was during the 18th century, however, that the worship of Durga became popular among the landed elite of Bengal. Prominent Pujas were conducted by the banians enrichened by British rule, including Nabakrishna Deb, translator for Robert Clive, who initiated an elaborate Puja at his Shobhabazar residence. Today, the culture of Durga Puja has shifted from the princely houses to Sarvojonin (literally, "involving all") forms.
The Festival Today
During the week of Durga Puja, in the entire state of West Bengal as well as in large enclaves of Bengalis everywhere, life comes to a complete standstill. In play grounds, traffic circles, ponds -- wherever space may be available -- elaborates structures called pandals are set up, many with nearly a year's worth of planning behind them. The word pandal means a temporary structure, made of bamboo and cloth, which used to be the venue of the worship (pujaa) of the goddess.
Somewhere inside these complex edifices is a stage on which durga reigns, standing on her lion mount, wielding ten weapons with her ten hands. This is the religious center of the festivities, and the crowds gather to offer flower worship on the mornings, of the sixth to ninth days of the waxing moon fortnight. Ritualized drummers, carrying large leather-strung dhaaks show off their skills during ritual dance worships called aarati. On the tenth day, durga the mother returns to her husband Shiva, ritualized through her immersion into the waters.
Today's Puja however, goes far beyond religion. In fact, visiting the pandals recent years, one can only say that Durgapuja the largest outdoor art festival on earth. In the 1990s, a preponderance of architectural models came up on the pandal exteriors, but today the art motif extends to elaborate interiors, executed by trained artists, with consistent stylistic elements, carefully executed and bearing the name of the artist.
The sculpture of the idol itself has evolved. The worship always depicts Durga with her four children, and occasionally two attendant deities and some banana-tree figures. In the olden days, all five idols would be depicted in a single frame, traditionally called pata. Since the 1980's however, the trend is to depict each idol separately.
At the end of six days, the idol is taken for immersion in a procession amid loud chants and drumbeats to the river or other water body, and it is cast in the waters symbolic of the departure of the deity to her home with her husband in the Himalayas. After this, in a tradition called Vijaya Dashami, families visit each other and sweetmeats are offered to visitors (Dashami is literally tenth day and Vijay is victory).
See also
Further reading
- Durga Puja: Yesterday, Today and Tomorrow, Sudeshna Banerjee, Rupa and Co, Calcutta, 2004, (ISBN 8129105470).
- Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, David Kinsley. (ISBN 8120803795)
External links
- GODDESS DURGA REFLECTION OF SHAKTI SWARUPAPARVATI
- Durga - Narrative Art of an 'Independent' Warrior Goddess
- Navratri Festival Goddess Durga Festival (N. India) for 9 nights.
- The Bengali Durga Puja experience Multimedia photos of thousands of pujas - including faraway places such as Helsinki, Auckland, or Lagos.
- The True Fantasy of Durga Puja of the Bengali Community Extensive coverage of Durga Puja along wih other related Information and Muktimedia Presentations.
- Durga Puja - Lucid and detailed information on all relevant aspects of the festival
- Internet World Exposition 1996, India, Durga Puja