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They say, that in old Kolkata, Goddess Durga would adorn herself with jewellery at Shib Krishna Daw’s house in Jorasanko, savour a grand feast at Abhaycharan Mitra’s house in Kumortuli, and at night, delight in music and dance at Sovabazar Rajbari.
From visiting the bustling streets of Kumartuli before Puja to waking up at 4am on Mahalaya to the soulful recitation of Mahishasuramardini by Birendra Krishna Bhadra — these timeless traditions herald the festivities. Worshipped as a daughter and mother, it is believed Maa Durga visits her paternal home every year along with her children — Ganesh, Lakshmi, Saraswati and Kartik.
What once began as an elaborate ritual in Hindu households, has blossomed into a five-day celebration that lights up the City of Joy, drawing visitors from around the world.
But have you ever paused to wonder why the kola bou is ritually bathed on Saptami or why we say ‘Shubho Bijoya’ on Dashami?
To understand the rituals that define Durga Puja, My Kolkata spoke with Tamaghna Naskar, who is well-versed in its historic and spiritual traditions.
Mahalaya
A day special for every Bengali, it dawns with Birendra Krishna Bhadra’s recitation of Mahishasuramardini. An inseparable part of Durga puja, it is more than just a morning broadcast — it marks the beginning of Devipaksha.
Once, the radio was the lifeline of this tradition, with families waking at 4am to tune in together, welcoming Maa’s arrival on Earth.
Now, though the ritual remains the same, the method of listening has changed — with YouTube, Spotify and pre-recordings at hand.
On this day, many people perform Tarpan — a ritual offering of water and prayers — to honour and pay homage to their ancestors.
Bodhon
Performed on Sashthi (the sixth day of Durga Puja) evening, this ritual marks the beginning of the four-day celebration. As per Hindu traditions, via this ritual, Maa Durga is awakened from her sleep.
As explained by Naskar, in Ashwin (September-October), Goddess Durga is believed to be asleep. Magh to Ashar (January-February to June-July) is counted as one divine day and Srabon to Poush (July-Aug to Dec-Jan) as one divine night. Traditionally, this is an ‘off-period’ for her worship. But, as the scriptures tell us, Lord Ram sought Durga’s blessings before his battle with Ravan, and thus the autumnal Durga Puja began known as ‘Akal Bodhon’. With the ritual of Bodhon performed under a bel (wood apple) tree to awaken the goddess, the celebration of Durga Puja in this season came to be called ‘Sarodiya’.
“Why the wood apple tree? Because goddess Durga revealed herself to Brahma beneath a wood apple tree, it became sacred for her awakening ritual,” said Naskar.
Kola Bou Snan
Performed in the early hours of Saptami (the seventh day of Durga Puja), this ritual — popularly known as Kola Bou Snan — is the worship of the Nabapatrika (nine types of sacred edible leaves), regarded as another avatar of Goddess Durga.
“During the four-day celebration, Goddess Durga is worshipped as Śtanyadāyinī (Stanyodayini), the Mother who nourishes and as Śasyadāyinī (Soshyo Dayini), the Mother who grants harvests,” said Naskar.
“By merging these two forms of the Goddess to honour the value of mother nature, the ritual of Nabapatrika Snan is performed on Saptami. And because it is placed beside Lord Ganesh, (son of Durga), we term it as ‘Kola Bou’,” he added.
Importance of ‘dhaak’
The dhaak was essentially meant to create a ‘war’ sound. Eventually with time, the importance of dhaak and its melody evolved, with different meanings based on the days of the Puja. Just as Ashtami Puja had its own distinct tune, Dashami carried a different one.
“In fact, in zamindar households, Durga Puja was marked by the playing of a shehnai to welcome the Goddess and her children on her return home after marriage, celebrating the joyous occasion,” highlighted Naskar.
Maha Ashtami Pushpanjali
“On Krishna Navami of Bhadra Maash (the ninth day of the waning moon in the month of Bhadra), the divine energies of all gods and goddesses came together to prepare Durga for her battle against Mahisasura as Mahishasuramardini (the slayer of Mahishasura),” noted Naskar.
The eighth day, an important occasion of Durga Puja, has the goddess fully adorned with clothes, jewellery and weapons for her battle against Mahishasura. On this day, devotees worship her by offering clothes, fruits, and pushpanjali (the ritual of offering flowers with folded hands while chanting mantras), just before the onset of Sandhi puja. This offering is thus known as the ‘Maha Ashtami Anjali’.
108 lotuses and diyas during Sandhi Pujo
“Sandhi puja is when goddess Durga defeats Mahishasura’s generals, Chanda and Munda, after they mocked her, saying how could a beautiful woman like her ever battle and win against them. The juncture when Ashtami ends and Navami begins — in this sacred moment Goddess Durga is believed to have slain Mahishasura,” shared Naskar.
During Sandhi Puja, the priest offers 108 lotuses and lights 108 diyas before Goddess Durga. According to traditions, Ram offered 108 lotuses to goddess Durga, each flower symbolising an act of devotion and the completeness of his surrender.
Naskar noted that the lotus itself carries deeper meaning — its 108 petals are said to represent 108 realisations, as though with each unfolding petal, the heart opens, becoming pure and free of doubt. Hence, offering the lotus is an act of complete surrender. Lighting 108 diyas symbolises completeness.
Dhunuchi Naach on Navami night
A ritual shaped by tradition, ‘dhuno’ symbolises the spreading of positive energy through its fragrance. We often offer dhoop, dhuno and diya during any puja.
To honour Durga’s triumph, Bengalis perform Dhunuchi Naach (a dance with burning dhuno), filling the air with fragrance and energy that symbolise the victory of good over evil.
Once performed only by men, Dhunuchi Naach has come to include the participation of women as well.
Why ‘Bijoya’ Dashami
“According to Muhurtachinatamani, the 10th day of Ashwin Shukla comes under Shrabana Nakshatra, which is called Bijaya Tithi,” said Naskar.
Ram defeated Ravan on Vijaya Dashami after seeking blessings from goddess Durga. Because this victory took place on Dashami, the day came to be known as ‘Bijoya Dashami,’ with ‘Bijoya’ meaning victory and later becoming a greeting shared during this time.
