Lakshmipat Singhania Academy
Days
Mahalaya
The day of Mahalaya marks the beginning of Devi Paksha and the end of Pitri Paksha, the latter of which is a period of mourning. It is a 16 day lunar period during which people pay homage to their ancestors with offerings of food and water. Mahalaya is a jovial and rapturous occasion. It is believed that during this period, Goddess Durga undertakes a week long journey to her maternal home along with her four children.
Chokkhu Daan takes place on this day. The eyes of the deity is painted last and in the presence of only one sculptor.
Bengalis customarily begin the day listening to Mahishashura Mardini, which is a collection of songs and mantras sung in the sonorous voice of Birendra Krishna Bhadra.
The day after the Mahalaya, on Pratipad the Ghat Sthapan is done and a diya, which is also known as Akhanda Jyoti, is lighted. This diya is kept ignited till the visarjan on Dasami. This light signifies purity, knowledge and absence of ignorance or darkness.
From the 4th day all idols start coming from the artisan’s places/studios to different pandals and to the houses where this celebration is observed.
Day 6 : Shashti
The sixth day after the Mahalaya is known as Shashti. It is the day when Goddess Durga reaches the mortal world from her heavenly abode. Ritualistic unveiling of the deity takes place on this day. Other important customs are Bodhon ( Bodhon celebrates the waking up of the divine from six months of sleep. It is also called akal bodhan because it was an untimely invocation by Ramji), Amontron (inviting the Divine into our lives and home), and Adhibash, performed along with Ghatsthapana, which involves a sacred pot being placed to invoke the goddess.
Mahasnan (the royal bath of Goddess Durga) – the water offered and used for bathing Goddess Durga is collected from the five oceans of the world and the northern and southern rivers of India. This symbolizes unity and integrity. The clay that is offered for bathing contains multani soil, which is a unique soil found in the banks of river Ganga and clay from the doorsteps of a prostitute's quarters. When we go to a prostitute's quarters we leave behind the best qualities at the doorstep. So veshya-dwar mrittika has the best qualities of men.
The nine small brass water pots are used for bathing Goddess Durga. The three copper vessels are consecrated on a belief to infuse life in the idols. The two big brass vessels in front are used for cooking Bhog (food offered to the goddess) for five days.
Day 7 : Saptami
The Nabapatrika or Kola Bou Snan takes place on this day. A banana plantain along with eight other plants are tied with yellow threads along with a twig of Aparajita plant. It is then bathed and draped in a traditional red and white saree. The leaves are smeared with vermillion while various offerings are made. The Kola Bou is placed on Lord Ganesha’s right side and worshipped before the main prayer ceremony – Kalpabrahma and Mahasnan.
The nine plants of Nabapatrika signify the nine manifestations of the deity and our belief that divine energy is everywhere including the plants, fires and idols. We aren't idol worshippers alone. We believe in the divinizing of the universe. Interestingly the nine plants are indigenous species found in India. The rest were brought in by Portuguese and others. It shows the antiquity of our customs.
The nine plants and there representations are:
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Bel - Shiva
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Paddy - Devi Lakshmi
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Ashoka - Devi Shokarahita
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Pomegrante - Devi Raktadantika
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Colocasia - Devi Kalika
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Arum - Devi Chandika
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Turneric - Devi Durga
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Banana - Devi Brahmani
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Jayanti - Devi Kartiki
The Nabapatrika was worshipped by farmers for a good harvest, but as Durga Puja gained popularity, this ritual was inculcated in the ceremony.
Day 8 : Mahaashtami
The eighth day is considered to be the most important day of the festival. Anjali is performed on this day and people wait for it eagerly. Anjali means divine offerings. An important part of it is the Pushpanjali where fresh flowers and bel leaves are handed by the priest to the devotees. They chant the mantra and offerings are placed at the feet of the goddess. It is done thrice overall.
Kumari Puja
Kumari Pujo is also performed on Mahashtami. A young girl who is yet to hit puberty is worshipped. The young girl symbolises the kumari form of Goddess Durga. She is bathed in holy water, draped in a traditional saree and adorned with jewellery. Later the priest performs the same rituals as they would do to Goddess Durga.
Sondhi Puja
Sondhi - the last 24 minutes of ashtami and first 24 mins of navami. Indians regard any conjunction of two time spans auspicious that's why we do sandhya vandana - early morning (usha), noon (madhayna), evening (sahayna), midnight celebrations. The sondhi kaal is ominous as mahishasur was killed by Durga during that time.
Through this ritual of sacrificing (boli) an ash gourd, Sensharma family believes that all evils of this universe would come to an end and it will bring a message of better tomorrow.
108 lamps are lighted on during Sandhi Puja. Dipak or light is the symbol of knowledge and also an element among the five elements that the Indians believe the universe is made out of.
108 lotuses is a symbol of devotion in our customs and are offered. Devi Durga is worshipped as Mahalakshmi, the goddess of prosperity and good luck.
Day 9 : Navami
On the day of Navami the most important event is the homa or worship of the Divine in the form of fire. At the end of it homa-tilak is applied on everyone signifying the Goddess' blessings.
It proclaims the formal end of the religious ceremonies and rituals.
Day 10: Dashami
The last day of Durga Pujo.
Aparajita pujo is performed on this day. The word ‘Aparajita’ means ‘one who cannot be destroyed’. Aparajita means unvanquished. Mother is regarded as Aparajita. Since Uma would be returning to her house, this puja signifies the devoteesasking her to be victorious in all her endeavours. Here a garland of Aparajita flowers is being offered to the deity.
This is followed by Darpan Bisharjan (The reflection in the bowl) - The darpan symbolises mother and the whole puja is conducted based on it. At the end of the ceremony, the darpan is put in a vessel full of water in which turmeric has been sprinkled. It symbolises that, Mother who had been invoked through bodhon is now asked to return to her heavenly abode after defeating all the evil forces within us. Incidentally the traditional darpan looks like the symbol used for women which in turn is a symbol of Greek goddess Athene's mirror.
Shidoor Khyala - Sindur is essentially a symbol of blood. In Rajput customs blood was smeared on the bride's forehead during her marriage. Sindur khela as it stands now is a stree-achar which is the highlight of this day. Married women often draped in traditional red and white sarees, apply vermillion powder to Ma Durga and each other after offering sweets to the goddess.
People indulge in Dhunuchi Naach. The dhunuchi is a typical clay pot, that looks similar to an incense burner filled with burning dried coconut husk and aromatic ingredients. People hold these in their hands and perform impromptu steps to the rhythm of dhaak in front of the goddess. The steady rhythm, aroma of the incense and the smoke from the dhunuchi creates a mystic ambience.
After the main pujo ends, Visarjan is performed when along with tearful farewell, the deity is immersed into the water so that she returns to her heavenly abode.
The grandeur of the five days comes to an end. Shubho Bijoya greetings and hugs are exchanged. It heralds a new beginning filled with a dear promise that Uma will come again next year to destroy the evil forces on earth and bring prosperity and joy.
