Within a week, Delhi will hear the rhythmic sound of dhak (drum), witness the Dhunuchi dance, and pandal-hop during Durga Puja. Blessings from the beautifully adorned idol of Durga, will be followed by a taste of quintessential Bengali delicacies while witnessing vibrant competitions in Rabindra Sangeet, poem recitation, fancy dress, theatre and other acts at the pandals. To learn about the true essence of Durga Puja, TMS joined the LBB’s Cities Unknown Walk in collaboration with the city’s oldest walk community, DelhiByFoot Adventures, that is known for its interesting in-city and pan-India walks. They took us deep into the heart of Durga Puja preparations at Chittaranjan Park (CR Park) where we dive deep into the history, myth and culture surrounding the puja.
First puja to now
We met the group and Ramit Mitra, co-founder and chief explorer, of DelhiByFoot Adventures at CR Park Market 1. What ensues is a vivid narration about the brief history of CR Park over a hot cup of quintessential Bengali Lebu Cha (lemon tea). “In 1954, an association was formed by refugees from East Bengal (Hill Tripura, Chittagong, Rajshahi and Dhaka) who had lost their original homes in East Pakistan (later Bangladesh) in the years around and post Partition of India (1947). A large group of government officers hailing from the former East Bengal came together and lobbied for a colony to get housing facilities in Delhi,” Mitra says. The East Pakistan Displaced Persons Colony or EPDP Colony was later renamed Chittaranjan Park after the illustrious Bengali freedom fighter, Deshbandhu Chittaranjan Das.
The first Durga Puja here was held in the 1960s. Today, the colony alone organises over 13 massive Pujas apart from the city’s other popular spots such as the century-old Durga Puja at Kashmere Gate, Matri Mandir Kali Bari in Safdarjung Enclave, and Minto Road Puja Samiti.
Mythological connections
The group now moves towards the Kali Bari temple on a rocky hilltop. The temple bells set the tone for some interesting mythological tales that connect Durga Puja to Dussehra. “Mahishasur after a severe penance to Brahma, requested the boon of being immortal. But Brahma refused, as only the gods can be immortal. Then Mahishasur asked to not be killed by any man or god ever. He never thought that women could kill him!” Mitra begins the story of Mahishasur’s Vadh by Durga. “After gaining the boon, Mahishasur went on a rampage. The gods then decided to merge all their powers to form Shakti (Durga) on the suggestion of goddess Parvati and arm her hands with their weapons to kill Mahishasur for humanity’s sake,” Mitra narrates.
Interestingly it’s this form of Durga, the slayer of all evil, who Ram prays to, to seek blessings before his epic battle with Ravan in the Ramayana.
“Ram specially invoked Durga around autumn, which is considered as an uncustomary time for her worship in contrast to the Basanti Puja of Spring which is suitable for her reverence. Thus the autumn puja is called Akal Bodhan Puja. It’s still performed with a lot of fanfare to begin Durga Puja celebrations.”
Message of inclusivity
During the walk, we saw skilled artisans shape Durga’s idol. She’s depicted as a killer of demons as well as one wearing a benevolent smile, like a mother. “The clay for Durga idol is supposed to be taken from multiple sources, but popular social narratives do show that it’s also collected from the courtyard and homes of courtesans. Perhaps this is a way to make everyone in society feel part of the community during the festive season,” Mitra adds. It’s said that Durga Puja is incomplete without paying respect to many othered groups of women such as a nati (dancer/actress), a vaishya (sex worker), rajaki (laundry women), and a gopala (milkmaid) amongst others.
Mitra then shares details from the finery of the Durga idol. The goddess’ majestic white headgear and her white decorative jewellery are made from Sholapith. “It’s crafted out from the stem of the Shola plant by expert artisans, who mostly belong to the Muslim community, thus uniting them also within the community’s celebration as well as displaying their artistry.”
A community affair
But how did Durga Puja become so popular over time?
According to Mitra, the answer lies somewhere in the colonial past. After his victory in the Battle of Plassey in 1757 that gave Robert Clive and the British East India Company full control over Bengal, “it’s said that Clive’s confidante and interpreter Nabakrishna Deb arguably suggested he offer a thanksgiving to Durga, as autumn was fast approaching. Deb is said to have constituted a big Puja at his house and invited Clive and other Britishers. It was also seen as a way for the Britishers to connect with Bengalis as their new de-facto rulers, by becoming part of their rituals,” Mitra says of the trend that spearheaded ‘Company Pujas’ in Bengal.
“Such grand Pujas were soon being organised by zamindars and important money lenders of Bengal as a status symbol, vying with each other trying to make their puja more glitzy, while trying to woo Company officials by ensuring elaborate celebrations,” says Mitra. After the history lesson, we were in for a Bengali treat of Radhaballabhi (poori) with chana dal, a thin patty samosa called Shingara, and Rasgulla. The walk ended on a fun-filled note with many performing the devotional Dhunuchi dance, presented during Durga Puja.
“I have attended four walks with DBF, there’s always something new to learn. This time, I was fascinated by the story of Daaker Saaj. I am leaving the walk with the best part — buying the Puja edition of my favourite Bangla monthly Desh!” says Basudha Banerji, former producer, All India Radio. For Anuksha Mukherjee, a social media manager at a creative agency, she attended the walk to feel the excitement ahead of the Puja. “It was interesting to know how Puja became an inclusive community celebration for all,” she says.
DelhiByFoot Adventures will collaborate with Kiran Nadar Museum of Art (KNMA) to conduct a Durga Puja walk on October 2 at CR Park, starting at 8.30am