DURGA PUJA AT BELUR MATH
by S. Subramaniam
Part 1 - The introduction
Sri Ramakrishna Paramahamsa used to say: To look upon God as Mother is the purest and the highest form of Sadhana (Matribhav shuddha bhav, sadhanar shesh katha).
That's a good enough quote to underline the significance of worship of Devi Maa during Durga Puja.
It was Swami Vivekananda himself who first started the practice of image worship at Belur Math in 1901. Prior to that, the disciples of Sree Ramakrishna used to observe Durga puja by simply chanting the holy Chandi Path during the holy festival. As a rule, Hindu Sannyasins do not conduct this kind of ritualistic worship. But once started by Swamiji, the tradition is being religiously followed and the Puja is conducted strictly in accordance with the rules prescribed in the holy scriptures. That has fetched for the Belur Math Puja, the fame of being the most authentic one.
When Swamiji decided to celebrate Durga Puja at Belur Math, one of the first things he did was to seek the approval of Holy Mother Sarada Devi. Since Sannyasins cannot undertake this kind of ritualistic worship, Swamiji decreed that the Puja should be done in the name of the Holy Mother. This became a tradition which continues till this day.
Part 2 - The Rituals and traditions
Agamani songs
In Bengal, the legend has it that Maa Durga returns to her parent's home during Durga Puja. To welcome her home Agamani songs are sung by her parents - Himavat and Menoka.The songs depict maternal love and reflect parents’ love for their married daughters.
Swami Vivekananda was fond of Agamani songs and during the first Durga Puja at Belur Math, on the Shashti day, Swamiji sang several Agamani songs such as, Giri Ganesh amar shubhakari etc. The tradition of singing Agamani songs continues in Belur Math.
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Shashti : the 6th day
The following rituals are observed on the Shashti day
1.Kalparamba
2.Bodhan
3.Adhivas and Amantron
Kalparamba or Kalp aaramba or ghata sthapana signifies the commencement of Durga Puja. A small brass pot filled with water called ghata is placed before the idol and mantras are chanted.
Bodhan literally means awakening and there is a general belief that Gods go to sleep during Dakshinayan time. Hence Devi Maa is required to be awakened by the process of Bodhan. It may be worth noting here that the practice of Bodhan in relation to Durga Puja was started by Lord Sri Ram before his battle with Ravana.
While Bodhan is the process of awakening, Adhivas is the process of invocation. For this, the vilva leaves are considered very auspicious and a small branch of the vilva tree is placed in the ghata and Devi Durga and Vilva tree (branch) are worshipped. Twenty six kinds of sacramental things (mangalik dravya) such as turmeric, sandal paste, milk, honey etc. are sanctified by touching Devi Durga and the Bel tree with them. To ward off evil effects, a red coloured thread is tied around the altar where Puja is to be done.
The above ritual is followed by Amantran literally means ”invitation”. Through this rite the Devi is invited or entreated to accept the Puja the following day, Saptami. The Shashti day Puja concludes with a grand Aarti.
Saptami : the 7th day
The Maha Saptami day begins with installing the Navapatrika. Saplings of nine different plants such as Plantain, vilva, tulsi, etc are bundled together, given a ceremonial bath, then covered with a cloth and placed next to the idol of Lord Ganesh. The idea behind this ritual is that a living media is needed to give life to the clay idols. Navapatrika is also referred to Kola-Bou or the Plantain-Bride (Kola in Bengali refers to banana and Bou means wife) and is considered as the wife of Lord Ganesh. However, it is not so and it is, matter of fact, the living form of Maa Durga.
This is followed by Mahasnan. Since abhishekam cannot be done to a clay idol, a mirror is symbolically placed before Devi Maa and abhishekam is performed to the image on the mirror. After this, consecration and divinization of the image, known as Pranapratishtha, takes place. This is followed by elaborate worship of the Devi with sixteen items. The other deities, attendants and other objects associated with Devi are then worshipped. The Seventh Day’s Puja is concluded with bhog (food offering) and Arati to Devi.
Ashtami - the 8th day
On the Ashtami day also, Mahasnan and Shodashopacharapuja are done. In addition, nine small pots with flags of different colours attached are installed and the Nine Shaktis are invoked in them and worshipped. After this sixty-four yoginis are worshipped.
This is followed by worship of Nava Durga (nine aspects of Durga) and the nine different names of Nava-Durga are, Jayanti, Mangala, Kali, Bhadrakali, Kapalani, Durga, Shiva, Kshama and Dhatri.
Kumari Puja
Worship of a young girl, treating her as Devi, is also a part of Ashtami Puja. When Durga Puja was done at Belur Math for the first time, Swami Vivekananda worshipped several Kumaris. Now only one Kumari is worshipped. The same kinds of offerings made to the Devi are given to the Kumari also, and finally Arati is performed. Even senior monks offer flowers at her feet.
Sandhi Puja
The last 24 minutes of Ashtami and the first 24 minutes of Navami (a total of 48 minutes between the two lunar days) constitute the Sandhi or the ”Sacred Juncture”. It is considered to be a most auspicious time. At this time Durga is worshipped as Chamunda. This Puja is considered to be the highest point in the whole Durga Puja and the most important ritual.
It is customary to perform bali or animal sacrifice during Sandhi Puja. When the first Durga Puja was celebrated at Belur Math in 1901, Swami Vivekananda wanted to have bali done. But Holy Mother prohibited it and, in obedience to Holy Mother’s injunction, animal sacrifice is never done at Belur Math. Instead, a banana is ‘sacrificed’ as a symbolic bali.
Navami - the 9th day
As in Ashtami, during Navami also Mahasnan and Shodasha
upacharapuja are offered to Devi. In addition, bali and Homa are performed. In Belur Math for bali white pumpkin and sugarcane are offered. The Homa (fire sacrifice) is a combination of Vedic and Tantric traditions.
Dashami - the10th day
In the morning a brief Puja is performed followed by offering Sheetal bhog (cold food offering) and Arati are first done. It is followed by Visarjan Puja. Then the preists and Tantradharaks circumambulate the altar and perform the visarjan ritual. In this ritual the Devi, who had been invoked in the Navapatrika and consecrated Image, is entreated to return to Her celestial abode. The Divine Mother, however, dwells for ever in the hearts of devotees.
Devi Baran
Before Maa Durga leaves for her celestial abode, she is given a warm send off by married women called Devi Baran. Women climb on the stage, touch Maa Durga's face with betal leaves, apply sindoor (Vermilion) on her forehead and put sweet on her lips called Mukh Mishti. Later they apply Vermilion on other women gathered playfully which is called Sindoor khela.
(In the Belur Math tradition, the Sindoor Khela is conspicuous by its absence - reason for it is not known. However I have seen the same ritual being religiously followed at the Kalighat Kali temple when men are not allowed entry inside the temple on Vijaya Dashami day between 4.00 and 6.00 PM).
In the evening the Image of Durga along with Navapatrika is taken in procession to the river bank and immersed in the river. The water taken from the spot, known as Shanti Jal is sprinkled on the devotees who embrace one another as an expression of their solidarity as children of the same Divine Mother. And thus the holy Durga Puja comes to an end leaving joyous memories in the souls of people.
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